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CONVERSATIONS 


THE BIBLE 



CONVERSATIONS 


ON 


THE BIBLE. 

0 X l tub i/Tfl 

BY A LADY OF PHILADELPHIA. 


FOURTH EDITION, ENLARGED AND IMPROVED. 



PHILADELPHIA: 


PUBLISHED BY HARRISON HALL, 
FOR THE AUTHOR. 

1827. 


2 & 55 \ 




DISTRICT OP PENNSYLVANIA, to wit: 

BE IT REMEMBERED, that on the twenty-second day oi 
August, in the fifty-second year of the independence of the 
United States of America, A. D. 1827, Harrison Hall, of 
the said district, hath deposited in this office the title of a book, 
the right whereof he claims as proprietor, in the words follow- 
ing, to wit: 

“ Conversations on the Bible. By a Lady of Philadelphia” 

In conformity to the act of Congress of the United States, en- 
titled, “ An act for the encouragement of learning by securing 
the copies of maps, charts, and books to the authors and pro- 
prietors of such copies during the times therein mentioned.’’ 
And also to the act, entitled, “ An act supplementary to an act, 
entitled, “ An act for the encouragement of learning, by se- 
curing the copies of maps, charts, and books, to the authors 
and proprietors of such copies during the times therein men- 
tioned, and extending the benefits thereof to the arts of design- 
ing, engraving, and etching historical and other prints.” 

DAVID CALDWELL, 
Clerk of the Eastern District of Pennsylvania 

4 ' . 


PREFACE 


Amidst the splendid improvements which now dazzle 
the world, it is our glory to behold the Bible traversing 
the globe, till the “Sun of righteousness” irradiates, 
alike, the palace and the cottage. But w’hile every talent 
is roused into action, to “ prepare the way,” — while 
every hand is extended to (i exalt every valley, and level 
every mountain and hill,” is it not pardonable to sug- 
gest, that, even among those who are ambitious to pro- 
mote the magnificent design, there are many who are 
but superficially acquainted with the contents of that 
invaluable book? 

Incredible as it may seem, there is certainly an erro- 
neous indifference to the study of the Oid Testament, 
especially to the writings of Moses, in many persons who 
venerate the Scriptures as the volume of inspiration. 

They reverence the New Testament as “ the gospel 
of glad tidings,” without considering, that if one is the 
casket, the other is the key which displays the treasure 
in the clearest point of view. 

The value of Scripture history, as the only authentic 
account we possess of the earliest ages, and the most 
instructive mirror of man, is not yet estimated as it 
ought to be; for in it alone, we contemplate characters 
and events, recorded without prejudice or partiality. To 
invite young persons, who are yet unapprised of the 
pleasures and advantages within their reach, to begin 
the delightful study, the following elements are offered, 
with the unaffected diffidence which becomes so imper- 
a a % 


vi Preface . 

feet a work. A connected view of the principal narrative 
of the Scriptures, with very brief illustrations from au- 
thors of acknowledged credit, is all that is attempted. It 
will be perceived, that the genuineness and authenticity 
of the sacred volume is admitted, not argued, in the 
following “ Conversations.” Objections, which have been 
so often repeated that few persons have not heard them, 
are sometimes incidentally thrown in, either to furnish 
the uninformed with an answer, or to give spirit to the 
dialogue. 

To talk in our social circles of Scripture doctrines, is 
no\V, as fashionable as it is to be a member of a Bible 
society; for in this age of wonders, we are all philoso- 
phers and all philanthropists. The title, therefore, of this 
book will lead some to expect that sort of discussion to 
which they are every day accustomed. They will be en- 
tirely disappointed. The flippancy and temerity with 
which the most abstruse questions" of Scripture are in- 
troduced into familiar conversation is as irreverent as 
it is absurd, and ought to be discouraged. Let us endea- 
vour to ascertain, with a seriousness corresponding to 
the magnitude of the subject, the authority on which 
these truths are given to us, and if we find, as we cer- 
tainly shall, that they will bear the severest scrutiny, 
let us acquiesce in silence, while we humbly feel their 
superiority to our limited reason. 

That faults may be discovered in this performance, 
there exists not a doubt in the mind of the author. They 
might, perhaps, be extenuated by apology; but those 
who take upon themselves the office of instructors, have 
little right to insist on the lenity of the public. An 
anonymous work may anticipate candour, because it 
ov/es nothing to the adventitious weight of reputation. 
Nor is there, in our liberal times, any hostility to a fe- 
male pen, to be deprecated. The moral and intellectual 
sphere of women has been gradually enlarging with the 


Preface. vii 

progress of the benignant star of Christianity; but it was 
reserved for the nineteenth century to honour them be- 
yond the circle of domestic life — to form them into so- 
cieties, organized, active, and useful in the most excellent 
pursuits. Still, let them ever remember, that whilst here, 
they may be permitted to emit one invigorating ray, — 
there, it is their duty, and their privilege to shine. 

Philadelphia, 1818. 


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PREFACE 

TO THE SECOND EDITION. 


Encouraged by the favourable reception of the first 
edition of the “Conversations on the Bible,” and espe- 
cially by its introduction into some very respectable 
schools, the Author has ventured to continue her work 
to the end of the Old Testament. 

Whether religious education is promoted by putting 
the Bible into the hands of children as soon as they begin 
to read, has been made a question. Some pious persons 
have thought that the incorrect manner in which it is 
read, may have a tendency to diminish that respect for 
the sacred writings, which is intended to be inculcated; 
and that the incitement of curiosity would enhance the 
interest of the study, should it be withheld until the intel- 
lectual powers were so far advanced that the Scriptures 
might be better understood. To these objections it is 
answered, that the hazard of postponement, is much 
more to be dreaded than the injury which might arise 
from a contrary course. Whilst children are at school 
they read whatever is prescribed by their teacher: 
should they remain ignorant of the Bible until they have 
in some measure escaped from the control of their pa- 
rents and preceptors, other cares and other studies, may 
perhaps wholly supersede this. To obviate the difficul- 
ties on either hand, the use of compilations would be 
the most judicious plan, and to these might be added, the 
more simple parts of the Bible itself. There can be no 
question of the utter inability of children to comprehend 
the fall of man and the gracious plan of his redemption, 


x Preface . 

as they are delineated in the Scriptures; the poems, the 
prophecies, and the epistles, are far beyond their reach; 
but the parables of the gospel, the proverbs of Solomon, 
and the beautiful stories that every where abound may 
be read with advantage. 

It will readily be perceived that the pupils in the fol- 
lowing Conversations are not supposed to be mere chil- 
dren, but young persons whose minds have been prepared 
to receive a connected scheme, or to detect an obvious 
objection. On the other hand, the writer has sought to 
avoid an error too common in the best fictitious works 
in our language. To fascinate the imagination of the 
reader, with the most engaging pictures of youthful beau- 
ty, their heroes and their heroines are in the very earliest 
bloom of life, yet they are all Mentors and Minervas. 
Gifted with a prudence that is never surprised, and a 
perception that never deviates, their ready faculties are 
equal to every event, and to ever} occasion. How far 
the “Conversations on the Bible” succeed in exhibiting 
young persons, instructed, yet not wiser than their teach - 
ers, the public will decide. 

Philadelphia, 1821. 


PREFACE 

TO THE FOURTH EDITION. 


In submitting another edition of the “ Conversations 
on the Bible” to the public, it would evince a degree of 
insensibility in the author to neglect the opportunity 
which is offered, to express her gratitude for the indul- 
gence with which this work has been received. Owing, 
no doubt, to this favourable disposition, its imperfections 
have been unnoticed by those who were pleased to re- 
commend it to notice in terms far beyond its merits. 

The present edition has been improved by a careful 
revision of the style, and considerable additions to the 
text where the subject seemed to require amplification. 

Philadelphia , 1827. 

* A third edition was published in London, as an English produc- 
tion, without the knowledge of the author. 



GENESIS. 


Catherine. Have we not your promise, mother, that 
you would converse with us on the history of the Bible? 

Fanny. I join you, Catherine, for conversation. It is 
to me more impressive than reading; and in this instance 
especially, it will diminish the trouble of travelling 
through so large a book. 

Mother. Trouble, my dear daughter! It should be 
the greatest pleasure, as it is your unspeakable privilege, 
to possess, and be able to read that book. Your curiosity 
should be awakened to desire a more intimate knowledge 
of a record, which speaks truth without error, and opens 
to man his origin and destiny. You will find it not less 
entertaining than instructive. 

Fanny. That is all very true, I confess. I never fail to 
find entertainment in the Bible as well as instruction. 
Yet whenever I undertake to read it regularly through, 
I am interrupted by many things I cannot understand. 
What I want then, is a simple connected narrative of 
the story, with its general relation to the several parts 
of the Bible. 

M other. I will endeavour to give you such a view, 
though I may not accomplish it so well as I could desire. 
The subject is exceedingly interesting, for the Bible is 
not only the oldest book in existence, but it contains an 
account of the creation of all things, and a history of 
mankind from the beginning. To read it regularly through, 
however, is not the most advantageous manner of col- 
lecting the substance or design, for the books are not all 
placed in the order of time in which they were written, 
and in some instances they are so arranged as to inter- 
rupt the narrative; yet no partis irrelevant, as you have 
suspected, but every thing contributes to one ultimate 
end. You have been habituated to the reading of this 
invaluable work, so that in a very brief narrative of its 
B 


14 Introduction* 

contents, I must necessarily repeat a great deal that you 
already know. 

Catherine. I often think I am acquainted with the 
whole; but when we are examined, we all discover our 
ignorance. A general view of the story and system, I 
think would impress our memory and enable us better 
to understand the several parts; for you will admit that 
the Bible is a difficult book — even the import of the 
name is not obvious. 

Mother. AH' that we are required to understand as 
a rule either of faith or of practice, is abundantly clear. 
Some doctrines are indeed mysterious, but as we can 
prove them to have proceeded from infinite wisdom, we 
may well yield our assent, although we are unable to re- 
duce them to the level of our finite minds. They may 
be mysterious, because they are in their nature incompre- 
hensible to us. There is, nevertheless, this advantage in 
the communication, that the curiosity which they excite, 
impels every faculty of the mind to the study of the 
Scriptures, and our faith in the divine veracity, more- 
over, is exercised. Were we more fully acquainted, 
than we are, with the manners of the people to whom 
they were originally addressed, apparent difficulties 
would vanish. Many have already been dissipated by 
the arduous labours and indefatigable diligence of a suc- 
cession of learned travellers and philosophers, who have 
explored the scene of action, and examined the lan- 
guages and customs. The permanency of these, in that 
country, contributes effectually to the explanation of dif- 
ficult passages in the sacred writings, which are found, 
in reality, to be obscured only by our ignorance. Places 
are at this moment identified, in many instances, by the 
same names, or by names very similar to those by which 
they were known in the earliest times, and relative nar~ 
rations are elucidated by the manners and traditions of 
the inhabitants. As to the word Bible , your brother, though 
so many years younger than you are, has the advantage 
of you. I dare say he can tell you the meaning of the 
word. 

Charles. The name is taken from a Greek word, 
which signifies a book. 

Mother. Yes. The Bible is the book by way of em- 


General Contents of the Bible. 15 

itiencc, indicating its superior excellence and authority, 
It consists of two parts, the Old and the New Testa- 
ments, which are connected by a chain of predictions, 
many of them unquestionably fulfilled; the event and 
the prophecy, thus mutually explaining each other. 

The Old Testament was chiefly written in the old 
Hebrew, or Samaritan language — and the New, with the 
exception, perhaps, of the gospel by Matthew, in Greek. 
They are subdivided into books, composed by different 
hands and in different ages throughout the long period 
of fifteen hundred years, yet forming a whole, harmoni- 
ous in all its parts; because the writers were divinely 
taught, and their labours were all directed to one end, 
namely, to show the defection of man from the righte- 
ousness in which he was created, and the consequent for- 
feiture of eternal life: the total and uniform depravity 
of his heart from that moment, and the mode of his res- 
toration by the unmerited favour of the Sovereign Cre- 
ator and Disposer of all things — through a Redeemer. 

Connected with and illustrating this one grand design, 
the Bible gives us a history of the creation of the world, 
and the rise and fall of nations, the origin of languages 
and the arts, and a variety of particulars, of which we 
have no other account which bears the credible marks 
of authenticity. The Bible consists of narrative and 
doctrine, precept and prophecy. The importance and 
sublimity of each, would alone demonstrate their divine 
origin, if external evidence were deficient. But of this 
too there is more than enough. The sacred books have 
been subjected to the most enlightened and candid scru- 
tiny of their friends, and to the persevering malignity of 
their enemies. Many of these latter, have been compe- 
tent to the detection of imposture. They have object- 
ed, and their objections have been shown to be nugato- 
ry. The Bible stands unblemished, and the Christian can 
say with confidence “ the Lord will not forsake the work 
of his own hands.” 

Prophecy is unquestionably the most obscure portion 
of the Scriptures; yet is it sufficiently plain to form the 
chief argument of their divinity. Its predictions are far 
beyond the penetration of human intellect, and the ac- 
complishment of these predictions is so multiplied and 


16 


General Contents of the Bible. 

exact, as no art of man or combinations of men could 
achieve. The most hardened infidelity is compelled to 
refer both the prescience and the power, to something 
more than human. 

But our business being with the contents, I shall not 
speak of the systematic evidence in favour of the Scrip- 
tures. You have been taught to receive them as the word 
of God. Take it for granted then, that what you shall 
hear in the course of our conversations, is the truth. Yet 
you are not to build your faith upon my word. It is your 
duty to examine for yourselves, when your minds are 
matured. In the mean time, rest assured, that whenever 
the arguments by which the Scriptures are defended, 
shall be considered, their force will be found irresistible, 
and the study most delightful to a mind properly dis- 
posed. 

Fanny. If the accomplishment of a prophecy occur, 
I hope it will comport with your plan to point it out. I 
should like to see the fulfilment of the promises. 

Mother. That, my children, we shall all see. We 
may behold it every day if we are not wilfully blind. 
May it be your lot to enjoy the blessings which those 
promises, in their highest import, have offered to your 
acceptance! With respect to subordinate events, their 
prediction and their fulfilment are so interwoven with 
the narrative, that separation would be destruction; and 
the same must be premised of the miracles of the old 
Testament. You will therefore hear much of these in- 
teresting subjects. 

The first five books of the old Testament were written 
by Moses, the great Jewish legislator. Taken collective- 
ly they are called the Pentateuch. They commence with 
Genesis, which, in reference to the subject, signifies the 
beginning, or production ; because it relates first, the 
history of the creation of all things. 

Genesis contains the history of 2367 years; and in- 
forms us, first, that the Universe ^as created in six days 
by the almighty word of God. (B. C. 4004.) “ He spake, 
and it was done — He commanded, and it stood fast,** 
and the same unerring wisdom pronounced it perfect: 
so perfect, that we are told in a beautiful figure, the an- 


The Creation. 17 

gels and the morning stars beheld it with songs, and ac- 
clamations of joy. — Job, xxxviii, 7. 

Every part of nature, both animate and inanimate, 
bears the impress of order; and thus it was in the begin- 
ning. All things did not start into existence at once, but 
successively. The original matter of which they were 
formed, was produced first, by the omnipotent Word. 
The spirit of God moved upon the elemental chaos, and 
light and darkness became day and night! Earth, air, and 
water separated, and took their destined places; the sun 
and moon began their revolutions; and the shining stars 
w T ere arranged in the firmament. Herbs, trees, and flow- 
ers, sprang next from the ground; the capacious bosom 
of the deep received its inhabitants; and the feathered 
tribes expanded their wings in air. Thus in five days our 
universe came progressively from the Creator’s hand. But 
supreme Wisdom does not work in vain. Every object 
of Hi3 mind must have an end. The flowers would bloom, 
the fruits would cluster in vain, without a hand to ga- 
ther them. Creation would display its magnificence in 
vain, without an intelligent creature to contemplate the 
Creator’s glory in his works. Wherefore, on the sixth 
day, Man, the noblest of all, was produced, and to him 
came all the inferior animals, and he named them and 
governed them. 

Every created being was furnished with a capacity to 
enjoy the Creator’s beneficence according to its respect- 
ive nature. To man alone was imparted an intellectual 
power to admire and adore, at the same time that he en- 
joyed. All earth, and air, and sky, contributed to his 
pleasure, but there was none to participate; no being who 
could unite with him in gratitude to the author, or who 
could receive and return the social affections with which 
his soul was endued. But in this lonely state he did not 
long continue! He “ was cast into a deep sleep,” and 
when he awaked he beheld a companion, in all respects 
suited to his circumstances. “ This is now bone of my 
bone (said Adam) and flesh of my flesh. She shall be 
called woman because she was taken out of man. “There- 
fore shall a man leave his father and his mother and 
cleave unto his wife, and they shall be one flesh.” 

The Mosaic account of the creation, has been admir- 
b 2 


18 


The Sabbath . 


ed by the most accomplished scholars. The emphatical 
sentence by which the instantaneous production of light 
is described, has been cited repeatedly, as an example of 
the highest sublimity. And God said, “ Let there be 
light — and there was light.” How exquisitely expres- 
sive of the grandeur of that power and wisdom which 
could speak into existence a substance, at once so aston- 
ishing and so useful! 

The seventh day the glorious Architect “ rested from 
his labours,” and therefore he “ blessed and sanctified” 
that day. By these words we understand the appoint- 
ment of a Sabbath , or a reservation to himself, of one 
day in seven, for his special service, and at the same 
time for the refreshment of his creatures in a total ces- 
sation of their labours.* 

The division of time into weeks, which has been hand- 
ed down to us from time immemorial, can no otherwise 
be accounted for, than in the divine ordinance here re- 
corded, for the period is entirely arbitrary; not being in- 
dicated by any aspect of nature, like days, months and 
years, by the revolutions of the sun and moon. 

Adam and Eve, (a word signifying JU/e,and therefore 
chosen by Adam as the name of his wife, because she 
was “ the mother of all living”) were placed in the gar- 
den of Eden, a paradise abounding with all that was de- 
lightful to the eye, or delicious to the taste. The splen- 
dour of creation, and the bountiful provision for their 
enjoyment, might intimate to them the existence of a 
Creator and a Benefactor; but the highest exercise of 
their mental powers, could ascertain but little of his na- 
ture or of their own obligations. This transcendent know- 
ledge required a divine revelation; and by a divine re- 
velation they learned that their Creator was their Sove- 
reign , entitled to their service, and implicit obedience 
to his will. The first pair, created innocent, and with 
all holy inclinations, might suppose themselves able to 

* AH nations, not absolutely savage, seem to have some knowledge of 
a Sabbath. Hints of a seventh day Sabbath are found in the most an- 
cient heathen writers. We possess no blessing for which we ought to 
be more profoundly thankful, than for this day of rest . Those only who 
experience its many uses, to both society and the church, can tell the 
amount of our obligation. Without a Sabbath, there would be little or 
do religion in the world. 


19 


Fall of Man. 

pay the requisite submission, but being endowed with 
perfect freedom of choice, the Sovereign thought fit to 
prove them by one positive command. Accordingly he 
prohibited the use of a certain tree in the midst of the 
garden, in these words: “ Of every tree of the garden 
thou mayest freely eat; but of the tree of the knowledge 
of good and evil thou shalt not eat of it: for in the day 
that thou eatest thereof, thou shalt surely die.” A forbid- 
den object becomes desirable to our perverse hearts, from 
the very circumstance of its being forbidden; but such 
perversity cannot be supposed of the first pair in their 
original state of rectitude. Listening to the insidious 
suggestions of Satan, the great enemy of their peace, 
they were tempted to believe that the tree of knowledge 
was withheld because it possessed the power of exalting 
their natures to an equality with angelic beings. Ambi- 
tion superseded duty; they ate of the interdicted fruit! 
The condition of life and happiness was broken, and the 
penalty of death was incurred! The guilty pair was ex- 
iled from paradise, where they had been fed by the spon- 
taneous fruits of the earth, and condemned to earn their 
bread with toil, and in sorrow! 

Fanny. Was not the punishment severe for the breach 
of one command; that too an act by which no creature 
was injured? 

Mother. The command was the test of an obedient 
disposition; the breach of this was, therefore, the violation 
of every other; because the rebellious temper was dis- 
plaved. The Sovereign has a right to exact perfect obe- 
dience, and man is justly punished for his refusal to 
render it. But man is not left in despair: Divine Mercy 
had from all eternity laid the plan of his deliverance from 
the power and penalty of sin, by a Redeemer, and now 
intimated the blessed hope, by a promise to the fallen 
pair. 

Fanny. You called the command-not to eat of the tree, 
a positive command. Are not all the laws of God equally 
binding? 

Mother. Certainly: but we divide them into moral 
and positive.* The first, include the duties which we 

* Divines say, moral natural, and moral positive, God being per- 
fectly holy, bis commands must be all moral. 


20 


Eden. — Death of Abel. 

owe to our Creator, or to ourselves, and each other, and 
which our own reason might, in some measure, have dis- 
covered: the second, are such as derive their importance 
alone from the will of the supreme lawgiver, and such 
as we could not have known without a divine revelation. 
You will keep this distinction in mind, for in the study 
of the Scriptures, you will find frequent examples of the 
positive, under the Jewish dispensation, and two under 
your own, Baptism, and the Lord’s Supper. 

Catherine. Where was the garden of Eden situated? 

Mother. Eden was a very fertile tract of country in 
Chaldea, not far from the Persian gulf, and between what 
are now called Bagdad and Bassora. The garden of 
Paradise, with the river Euphrates running through it, is 
supposed to have been planted where Arecca now stands. 

The first descendants of Adam and Eve were Cain 
and x\bel. Cain, cultivated the earth, and Abel tended 
the flocks. At an appointed time,* each offered a sacrifice; 
that of Abel was accepted, while Cain’s was rejected. 

Fanny. How did God testify his pleasure on that oc- 
casion? 

Mother. The manner is not certain: probably by con- 
suming one by fire from heaven on the one hand, as we 
read expressly that he did in subsequent cases; and for- 
bearing to do so on the other. The distinction, however 
expressed, was made evident to the mind of Cain, for it 
inflamed him with rage, and instead of attending to the 
suggestion of his Creator, that he too might be accepted 
if he presented his offering in faith and obedience, his 
jealousy instigated him to the murder of his innocent 
brother. (B. C. 3875,) Some divines have imagined his 
mother to have believed, that she had received in him, 
the first born, the fulfilment of the consoling promise of 
a Redeemer, and to have instilled such an idea into his 
mind. When, therefore,' he saw his younger brother 
preferred, he was tempted to remove him from the pos- 
sibility of enjoying his birth-right. You may remember 
to have heard our excellent preacher not long ago, taking 
occasion, from this hypothesis, to caution mothers against 
nourishing the mischievous seeds of pride in their chiJ- 
* “ In process of time” or at the end of days — as the words may be 
literally translated, seem to signify stated worship at the end of six days, 


Sacrifice . 21 

dren; for thus early we have to lament the sad effects of 
Adam’s disobedience in the depravity of his children, 
who were formed, not like Adam, originally, “ in the 
image of God,” but like him in his fallen state , with in- 
clinations averse from good. 

Catherine. What is meant by a sacrifice ? 

Mother. Sacrifice, generally means, an offering made 
to the Deity as an acknowledgment of his power, and a 
payment of that homage which is due to Him. Eucharis - 
tical sacrifices, or thanksgivings, were offered in Para- 
dise; those which are called expiatory, were notinstituted 
till Adam had transgressed the law of his Creator, and 
had learned, that without an atonement he could not be 
pardoned. That this sentiment has generally prevailed 
we discover in the fact, that sacrifices have been found 
amongst the religious rites of all nations before their 
conversion to Christianity. We have no direct account 
of the origin of this mode of worship, but we hesitate not 
to pronounce it of divine authority, because Adam was 
taught immediately by his Creator; and without a com- 
mand, it is highly probable he would not have thought of 
destroying the animals committed to his care, nor would 
he have imagined, that an offering, apparently so cruel, 
could be acceptable to a Being, whose benevolence was 
impressed on all around him. 

The translation of Enoch , in the order of events, next 
arrests our attention. He was a descendant of Seth, the 
third son of Adam, who was given to Eve to console her 
for the loss of Abel, and whose family continued a long 
time in the practice of a pure religion. This pious man, 
pious in the midst of universal corruption, was translated 
to heaven in the 365th year of his age (B. C. 3017,) with- 
out suffering the pain of dying. This remarkable event 
would intimate, to a people destitute as yet of a written 
revelation, and guided only by the partial light of tra- 
dition, that both the souls and bodies of the virtuous, 
would find a glorious reward. 

The life of man at this time, was protracted to a great 
length. Methuselah, the oldest of whom we have any 
account, and who died a little before the flood, lived nine 
hundred and sixty-nine years. (B. C. 2349.) The earth 
then would be rapidly peopled, and wickedness appears 


The Flood , 


22 

to have arrived at its utmost degree about this time; for, 
in the year of the world, 1656, all mankind were swept 
away by a flood “ because the earth was filled with vio- 
lence, and the imagination of man’s heart was only evil 
continually.” From this most awful j udgment, one righte- 
ous man, with his family, was preserved. Noah, the great 
grandson of Enoch, was commanded by God to build an 
ark, or vessel, and to go into it with his wife, his three 
sons, Shem, Ham, and Japhet, and their wives; and to 
take with them also cattle and fowls, and creeping things 
of every description, that they might be kept alive. Of 
clean birds and beasts seven pairs, and of unclean two. 

Catherine. All the creatures being alike the produc- 
tion of a holy God, why are any called unclean ? 

Mother. The term is here first used, and no reason 
is given. From subsequent scriptures we learn, that clean 
animals were such as might be used in sacrifice, unclean , 
were of the kinds forbidden. In the ceremonial laws of 
the Israelites, of which we shall speak by and by — we 
find a similar discrimination with respect to their food. 

Fanny. It would seem impossible to construct a ves- 
sel sufficiently capacious to contain such a multitude of 
creatures, together with the provision necessary for their 
subsistence. 

Mother. The Mosaic history has been assailed at all 
points, and your difficulty, more obvious than many which 
have been objected, has not been overlooked. Moses 
gives the dimensions of the ark, and men who were qua- 
lified for the task, have calculated that it was adequate 
to its purpose. The great length of time required to 
construct a vessel of sufficient strength and dimensions, 
to contain so many living creatures, and resist a deluge 
of waters, afforded an opportunity to the sentenced race, 
to return to their long-suffering sovereign, had they been 
so inclined. 

Charles. How long was Noah employed in building * 
the Ark? 

Mother. Moses has not told us, nor has he left suf- 
ficient data to enable us to calculate with certainty. Sub- 
sequent writers have therefore disagreed on this point. 
Some say a hundred years. Others think, even a longer 
period. While the Ark was preparing, he warned his 


The Flood . 


2S 


cotemporaries of the impending calamity, but no peni- 
tence appeared to avert the divine wrath, and “ in the 
six hundredth year of Noah’s age, in the second month 
and the seventeenth day of the month, were all the foun- 
tains of the great deep broken up, and the windows of 
heaven were opened, and it rained forty days, and all the 
high hilU and all the mountains that were under the 
whole heaven were covered, and all flesh died that moved 
upon the earth.” 

Charles. I think the hills must have been compara- 
tively very low. Forty days of rain would not cover our 
«« high hills,” much less our mountains. 

Mother. You forget, my son, that the deluge is not 
said to have been effected by the rain alone. “The foun- 
tains of the great deep were broken up.” We do not 
know the precise manner of this awful event, but we can 
imagine vast torrents of water bursting from the bowels 
of the earth, to be designed by the phrase. The amount 
of these, added to the rain, we cannot calculate, but 
that they did surround the globe even to the highest point 
of land, is proved by appearances existing at this day, 
which can be accounted for, only, on the supposition of 
an universal deluge. 

Fanny. I should like to know what you allude to, be- 
cause I wish to have no scruples respecting any part of 
the Bible. 

Mother. I will mention some: Vegetable matter, which 
must have grown on the surface of the earth, is now found 
at great depths below it. Marine plants, skeletons of 
fishes, and vast quantities of shells, are found buried in 
the summits of high mountains in various parts of the 
world. Bones too, of animals, the natives of one climate, 
are discovered in another, where they could not have 
existed, in a living state. How all these things could 
have been deposited in places so extraordinary,we never 
could have known, had not Moses recorded the history 
of the flood. 

Charles. Mother, I do not yet understand your 
proofs. 

Mother. It is natural, my son, to suppose, that the 
affrighted creatures, both man and beast, would flee for 
security to the highest points of land in their respective 


&4 


‘The Flood . 


districts, while the waters were rapidly rising around 
them. The immense power of these, might carry some 
of the animals along with them to places very distant 
from their native soil. Fish and vegetables might sink 
into the chasms formed by “ the fountains of the great 
deep breaking up,” — and there they are found at this 
day. It is no unreasonable imagination, that these de- 
posits were intended for the very purpose they now sub- 
serve — a continuing evidence of the truth of the Mosaic 
history. 

Fanny. This is a curious subject; I suppose I might 
learn more of it than I know, from the Bible, if 1 read 
more attentively than I do. But you, mother, can tell us 
how long Noah remained in the ark. 

Mother. I am always pleased with the expression of 
your curiosity; I will gratify it by relating some particu- 
lars respecting the flood, which I have gathered from 
Brown’s Dictionary of the Bible. 

The seventeenth day of the second month, when the 
rain began, answers to about the end of our October. The 
waters from the clouds and from the hidden sources in 
the earth, increased the flood for one hundred and fifty 
days, or five months, until it had risen twenty-seven and 
a-half feet above the top of the highest mountains. Eighty 
millions of people are supposed to have perished! About 
the beginning of April the waters began to abate, and 
about the end of it, the ark rested on the mountains of 
Arrarat. In the end of June the tops of the mountains 
were seen, and on the twenty-seventh day of the second 
month (the beginning of November,) Noah and his family 
went out from the ark, where they had been a year and 
ten days. 

Charles. In what part of the world are these memo- 
rable mountains situated? 

Catherine. Arrarat is a mountain of Armenia, in 
Asia, a part of a chain called Caucasus. 

Mother. The country is high; it is said to have been 
at that time, very fertile, and therefore most suitable for 
the first habitation of man, after the flood. The period 
of time, from the creation to the flood, embraces sixteen 
hundred and fifty-six years; and is called by chronolo- 
gists the first age of the world. 


Antediluvian longevity, 25 

Charles. Were the years of the Antediluvians like 
ours, containing each three hundred and sixty-five days? 
Perhaps they were months; only think — Methuselah lived 
nine hundred and sixty -nine years. What a prodigious 
length of time! 

Mother. They were literally years. The numbers 
recorded by Moses can on no other hypothesis be re- 
conciled with his history. The age even of the oldest 
man reduced to months, would not equal the period al- 
lotted to many in our own day: and that of others, would 
dwindle into comparative childhood. 

Charles. I suppose their climate was more healthful 
than ours. 

Mother. The earth may have been more healthful 
before the flood, than it has been since, or it may be, 
that a vegetable diet might contribute to lengthen life. 
From the words spoken to Noah when he took possession 
of the new earth, “ Every moving thing that liveth shall 
be meat for you, even as the green herb have I given 
you all things,” it would seem, that animal food had not 
been allowed to man before the deluge. But whatever 
may have been the means, the design is evident; having 
no written language, a greater number of cotemporary 
witnesses might hand down the history of the creation 
and subsequent events. 

Methuselah having lived with Adam two hundred and 
forty -three years, and with Shem, the son of Noah, nine- 
ty seven; and again, Shem living till the days of Abra- 
ham, the history might be carried on with certainty and 
precision. Still, the account of the first ages does not 
rest solely on the memory or veracity of the Antedilu- 
vian patriarchs. This historian, as you will find, by and 
by, was favoured with an intimate communication with 
the Creator, by whom he was inspired, and who alone 
could reveal the history of the creation and the arrange- 
ment of matter; events which were anterior to the ex- 
istence of any human being. 

The first act which Noah performed after he descend- 
ed from the ark, was to build an altar and offer a sacri- 
fice. Nothing surely, could have been more natural or 
becoming than to express his gratitude for a deliverance 
so exceedingly wonderful! We sometimes see extreme 
C 


26 


The Rainbow . 


distress brought on a small district of country by a par- 
tial inundation; but how faint an emblem of that univer* 
sal destruction of mankind in a flood that involved the 
whole terrestrial globe! 

The mercy ol his divine Preserver did not stop here. 
He graciously assured Noah, that he would not again 
sweep mankind from the face of the earth; but so long 
as it remained, his creatures should continue to enjoy 
and to cultivate it, through the vicissitudes of time; “that 
seed-time and harvest, and cold and heat, and summer 
and winter, and day and night should not cease.” To 
confirm the faith of man in His promise He “set his Bow 
in the cloud,” and directed the family of Noah to behold 
that beautiful arch as “ a token of the everlasting cove- 
nant between God and every living creature; that the 
waters should no more become a flood to destroy all 
flesh.” 

Fanny. Do you think, mother, that a rainbow had 
never been seen before that time? Surely it had rained 
before the deluge. 

Mother. There are two opinions, my dear, on this 
question; but no person can now determine which is the 
more correct. Some suppose the rainbow to have always 
appeared under the same circumstances in which we 
behold it at the present day, and that it was merely 
pointed out on the present occasion, a9 the memorial of 
a promise. Others believe, that this beautiful object 
was now first produced and for this particular purpose. 
“Though it had rained,” say they, “before the deluge, 
yet the superintending Providence which caused the 
rainbow to appear as a pledge of the assurance that he 
gave, (that the world should never more be destroyed by 
water,) might have prevented the concurrence of such 
circumstances in the time of rain as were essentially 
necessary for the formation of a bow. It might have 
rained when the sun was set, or when he was more than 
fifty- four degrees high, when no bow could be seen, and 
the rain might continue between the spectator and the 
sun until the clouds were expended, or in any other di- 
rection, but that of an opposition to the sun.”* 

* See Lectures on Natural Philosophy , by the Rev. John Ewing, late 
Provost of the University of Pennsylvania. 


sr 


JVoaft’s Prophecy. 

So many circumstances are necessary to coincide, for 
the formation of a rainbow, that even now it appears in 
but few of the rains which our beneficent Preserver 
showers down to fertilize the land and render the air 
salubrious. 

The supreme Being having condescended to promise 
by a covenant that he would be the Protector of his crea- 
tures, continued to manifest his superintendence, both 
general and particular, by a variety of means, but more 
especially by a series of prophecies. These supernatural 
intimations of the divine will, from the first obscure ray 
which cheered our fallen parents in Paradise, to the full 
blaze of gospel light, harmonious in their tendency, and 
progressive in their clearness, besides their relation to 
the intermediate dispensations of Providence, still point- 
ed to their ultimate end. They kept up the expectation 
of an extraordinary person, who should deliver mankind 
from the curse incurred by disobedience, both on him, 
and for his sake, on the earth which he inhabited. 

Lamech, for example, seems to have imagined that he 
had received the promised benefactor when, on the birth 
of his son Noah, he exclaims, “this same shall comfort 
us concerning our work and toil of our hands, because of 
the ground which the Lord hath cursed.” And Noah, 
alluding to the same hope in the blessing pronounced on 
his children, distinguishes his son Shem, as being favour- 
ed with some peculiar relationship to the Deity, in these 
words: “Blessed be the Lord, God of Shewn Noah was 
singularly honoured, as we have seen, and Shem became 
the progenitor of God’s peculiar people. 

Noah having been a preacher of righteousness to the 
old world, became a prophet to the new; being enlighten- 
ed to foretel the future fortunes of his children. On Shem 
and Japhet, who were virtuous persons, and dutiful sons, 
he pronounced a blessing — while Ham is assured, that 
he should be a “ servant of servants to his brethren.” 

Fanny. Then Ham, I suppose, did not deserve a bles- 
sing? 

Mother. You are right. The Supreme Disposer of 
events is always just. Ham, had himself a bad disposi- 
tion; but his posterity, who were chiefly implicated in 
the prophecy, were abominably wicked. Prophecies are 


£8 Tower of Babel . 

seldom to be understood of single persons; they generally 
comprehend whole nations; as you will find, when you 
come to study them. We shall notice them now, only 
when they elucidate the history in which we are engaged. 

Charles. I have heard one of our professors say, that 
Ham became black in consequence of the curse pro- 
nounced upon him by his father, and thus he accounts 
for the colour of the Africans, his posterity. 

Mother. Your professor, my dear, has no authority 
for his opinion; nor need we undertake to discuss a ques- 
tion irrecoverably lost. Let us confine ourselves chiefly 
to the letter of Scripture, and if we cannot there discover 
the causes of difference in the colour of the human fami- 
ly, we can with certainty account for the varieties in 
language. There we learn, that though mankind had 
greatly multiplied after the flood, “ they were yet of one 
language and of one speech ,” until finding themselves 
straitened for room, in the hilly countries of Armenia, 
where they had first settled when they descended from 
the ark, they began to spread over the adjacent lands. 
Travelling westward, they came to a plain called Shinar, 
and on the spot, as it is supposed, where the city of Ba- 
bylon afterwards stood, they began to build a city, B. C. 
2235, and a tower whose top should reach the heavens, to 
perpetuate their name to succeeding generations. But 
God, who does not always favour the designs of ambitious 
men, was pleased to send among these projectors, such a 
confusion of languages, that they could not understand 
one another; and the place was called Babel, which im- 
ports confusion. One tie, identity of speech, which had 
hitherto held together the great family of Noah, being 
now dissolved, they dispersed yet further with less re- 
luctance. Still, as the number of mankind was compara- 
tively small, it is not to be supposed that they could at 
once form very extensive settlements. The children of 
Shem remained in Asia, and those of Ham are still found 
in Africa; Mizraim, his grandson, led colonies into Egypt 
(2188,) and founded a powerful kingdom; whence Egypt 
is sometimes called the land of Ham . 

Europe, was the portion of Japhet, and he at least, must 
have practised the art of ship building, which they had 
learned from Noah, their progenitor; for without it, he 


29 


Calling of Abram. 

could not have taken possession of the isles of the Me- 
diterranean sea, included in his lot. Petty monarchies 
called Patriarchal, in which the head of each family was 
both its chief and its king, then prevailed. Nimrod is the 
first person mentioned who founded a kingdom. He be- 
gan his reign by building the stupendous city of Babylon, 
on the Euphrates. 

Fanny. What was the primitive language? 

Mother. The Hebrew undoubtedly. The Chaldee, 
the Syrian, and the Arabic, have contended for priority; 
but the Hebrew has the better claim. The Scriptures 
were written in the Chaldee character, but the Samari- 
tan is the Hebrew letter. 

No event of importance after the miracle at Babel is 
recorded, till the calling of Abram, a descendant of 
Shem. The birth of Terah, his father, concludes the 
second age of the world, a period of four hundred and 
thirty-seven years. (B. C. 2126.) 

During this lapse of ages, the knowledge of the Deity 
had become greatly obscured, and debased by ignorance 
and idolatry; for no written law was yet given, but orally 
a few moral and ceremonial precepts. To transmit, there- 
fore, to posterity the knowledge of one God and his es- 
sential attributes, and to preserve in symbols and prophe- 
cies, the promise of a Saviour, the particular family, of 
which, at the appointed time. He was to come, was now 
to be separated from the gentile world. The principal 
subject then of the Old Testament, from this epoch, is 
the history of this distinct and highly favoured people. 
They were then called Hebrews, from Eber, their an- 
cestor, who was the great-grandson of Shem. In latter 
times they have been known by the name of Jews. 

As the founder of this nation, Abram, the son of Terah, 
and the tenth from Noah, was selected and commanded 
by God to leave Chaldea, his native country, and go into 
the land of Canaan, the inheritance of his posterity “in 
whom all the families of the earth should be blessed.” 
(B. C. 1921.) 

Charles. Was this a repetition of the promise made 
to our first parents? 

Mother. A blessing so extensive could mean no less. 
But it is not to be supposed that it was clearly under- 
c 2 


30 


Abram in Egypt, 

stood by Abram, who, at that time, had no child, and botti 
he and his wife were old. Yet he did not hesitate to be- 
lieve Him who he knew, certainly, would find means to 
make good his promise. 

Some years before his death, Terah had come with his 
family from Chaldea to Haran,in Mesopotamia, and died 
there. After his death, Abram, and Lot, the grandson of 
Terah, proceeded to the land of Canaan; and pitched 
their tents first, at a place called Sichem (in our day, 
Neapolis) and afterwards further south at Bethel. At 
each place we observe, they left an altar, the monument 
of their piety. 

A famine which greatly afHicted Canaan, in the fol- 
lowing year, (B. C. 1920) obliged Abram to go with his 
family into Egypt for subsistence.* When they arrived 
at the border of that country, forgetting for a moment his 
accustomed confidence in divine Providence, Abram re- 
quested Sarai his wife, to call herself his sister, lest her 
beauty might be fatal to him, and she consented to this 
deception. When they came into Egypt, and resided 
near the court, the princes saw her, and spoke of her, in 
admiration before the king. This was enougn to determine 
her fafe; she was immediately conducted to the palace, 
according to the still prevailing custom of oriental des- 
pots, whom no law restrains from seizing all the beautiful 
women within thcjir reach. Her supposed brother, was 
respectfully treated for her sake. But great afflictions 
fell upon the royal family, and Pharaoh, who seems not 
to have been ignorant of a superintending providence, 
understood that they were the punishment of his injustice 
to the strangers. He ordered Abram therefore into his 
presence and very properly reproved him — “ Why hast 
thou brought these evils on me? Why saidst thou “ she 
is my sister,” so I might have taken her to be my wife. 
She is thine; take her and go thy way;” and he charged 
his servants to dismiss them honourably with all their 
possessions. 

The same year, after th« famine had ceased, Abram 
with his wife, and his nephew, returned to their former 
residence near Bethel. But their flocks were become so 

* From this period the four hundred and thirty years’ bondage of the 
Israelites is reckoned. 


Si 


Lot’s wife, 

numerous, that they could no longer remain together. 
The ground they occupied was insufficient for their sup- 
port, and disputes frequently arose between- their herds- 
men. That they might not themselves be involved in 
contention, these primeval shepherds agreed to separate. 
Lot accordingly, journeyed on towards the river Jordan 
and pitched his tents on a fertile plain, watered by that 
celebrated stream. 

Lot was still in the territory of the Canaanites, the 
descendants of Ham, who, as I hinted just now, were by 
this time abandoned to vices of every description. Ex- 
emplary judgments had been denounced against them, 
and the Sovereign Avenger began now to execute them. 
But the virtue of Lot was regarded with singular favour. 
Two angels, in the character of travellers, were commis- 
sioned to tell him, that Sodom, the city of his residence, 
would be consumed by fire from heaven; and to direct 
him to repair with his family to the mountains! He obey- 
ed; and thus with his two daughters, was preserved; whilst 
his wife, heedless of an express command, « not to look 
back,” lingered. Bewailing perhaps, her unworthy city 
and friends, she forgot the injunction, and “ was turned 
into a pillar of salt.” 

Charles. Is that metamorphosis supposed to be lite- 
rally true? 

Mother. The words of Moses are often metaphori- 
cally understood by infidels to serve their own impious 
ends, but as his history was written for the instruction of 
the common people, and all classes were commanded to 
teach it to their children, we can seldom admit of figures 
beyond their comprehension. In this case, however, com- 
mentators have found several interpretations to explain 
the difficulty. It is enough for us to know, that she was 
punished for disobedience ; and let us remember the ex- 
ample of Lot’s wife, whenever we are tempted to trans- 
gress a known command! 

Five populous cities with all their inhabitants were 
utterly destroyed by this judgment, and a remarkable 
lake, now covers the soil where once they flourished — 
the lasting monument of that tremendous event! 

Catherine. You mean, I suppose, the lake Asphal- 


32 Canaan promised. 

tites; or in more modern language, the Dead Sea. But 
why do you call it a remarkable lake? 

Mother. Because its appearance and properties are 
really so, independently of the fables to which it has given 
rise. It has been called the Dead sea, for example, be- 
cause its waters were supposed to have a fatal influence 
on animal and vegetable life. Modern travellers have 
detected the fallacy of this opinion. 

Catherine. How is it ascertained that it flows where 
Sodom once stood? 

Mother. The site is described with sufficient preci- 
sion by Moses; the Arabs who dwell on its borders ac- 
knowledge it, and, according to some writers, call it “the 
sea of Lot.” Mr. Maundrel, who has written an account 
of Ji Journey to Aleppo , was even told by two aged per- 
sons of probity, that they had actually seen pillars, and 
other fragments of buildings in the water near the shore, 
but he could not discover them. 

Let us now return to \bram who, soon after the de- 
parture of his nephew, had removed his tents from Bethel, 
and had taken up a temporary residence on the plains of 
Mamre. Here the promise which had been intimated to 
him, was repeated, and in more explicit terms. His name 
was changed to Jlbraham , and that of his wife to Sarah.* 
“I will bless her,” said the divine oracle, “and give thee 
a son of her (B. C. 1897,) and thou shalt call his name 
Isaac, and she shall be a mother of nations, and kings of 
people shall be of her. fJnto thy seed have I given this 
land, from the river of Egypt unto the great river Eu- 
phrates; they shall be strangers in a land that is not theirs, 
and shall serve them, and they shall afflict them four 
hundred years. And also that nation whom they shall 
serve will I judge, and afterwards shall they come out 
with great substance.” 

Charles. Had the natives been acquainted with these 
prophecies, they would not have suffered this distinguish- 
ed stranger to remain among them. 

Moi her. Perhaps not. But his character and immense 

* Hebrew names, unlike ours which are entirely arbitrary, were sig- 
nificant. Abraham and Sarah, our philologists translate, “ the heads 
or progenitors of a multitude,” according with the spirit of the annexed 
prophecy. 


Mraharn at Gerar. 


33 


riches procured him respect. He must have been an emi- 
nent person at this time, for we read of his taking three 
hundred and eighteen trained servants, born in his house, 
to rescue his kinsman Lot, who had been seized with all 
his goods, at the sacking of Sodom in a quarrel amongst 
the petty princes of the vale of Siddim. 

Journeying still farther south, Abraham came into Phi- 
listia on the border of the Mediterranean, and halted 
near Gerar, the residence of the king. Again he was 
tempted to represent the fair Sarah as his sister, and a 
second time she was taken to the palace; but Abimelech, 
yet unconscious of the wrong he had done, was warned 
in a dream — “Thou art but a dead man for the woman 
whom thou hast taken — for she is a man’s wife,” was the 
appalling sentence. With unfeigned horror the terrified 
prince received it, and appealed to Omniscience — “ In 
the innocency of my heart have I done this. Said he not 
unto me, she is my sister? and she — even she herself 
said, he is my brother. Lord, wilt thou also slay a righte- 
ous nation?” “ Restore the man his wife,” said his just 
Judge, “for he is a prophet and shall pray for thee, and 
thou shalt live. But if thou restore her not, thou shalt 
die, thou and all thy house.” In the morning early, 
therefore, Abimelech collected his servants and related 
his dream, and sent for the strangers and reprehended 
them both; inquiring wherein he had offended, that they 
should lead him into such imminent danger; or what evil 
disposition they had seen in him to justify their suspicion 
of his integrity? “ Because I thought,” replied the timid 
husband, “surely, the fear of God is not in this place, 
and they will slay me for my wife’s sake, and yet indeed 
she is my sister, the daughter of my father, but not the 
daughter of my mother.” 

Catherine. I hope Abraham was not really married 
to his sister! 

Mother. Not his sister as we understand that appel- 
lation, but as it is commonly used in scripture, where 
relatives of the same stock are called brethren, or sis- 
ters, though not children of the same father and mother. 
Taking advantage of this custom, Abraham imagined he 
might with impunity defend himself by a mental reser« 
vation. 


34 


Birth of Isaac. 

Catherine. But in his case it was a duty to tell the 
whole truth, because his concealment of a part not only 
exposed him to the danger of losing his wife, but entan- 
gled the king, who it appears was an upright man. 

Mother. The vicious state of public morals had not 
permitted Abraham to hope that he should again find 
such disinterested virtue, united with power, as he had 
seen in Pharaoh. But the king of Gerar was equally 
just, and yet more liberal: for together with Sarah, he 
sent large presents to Abraham, of cattle and servants 
and silver; and nobly offered him the choice of his whole 
domain to settle wheresoever he pleased. Thus by his 
piety and munificence he obtained the prayers of Abra- 
ham, and the blessing of heaven. 

You may perhaps think, my children, that I speak 
with lenity of the errors of this distinguished patriarch 
in the two instances I have related. It is not for me to 
soften or disguise the characters I present to you. The 
scriptures have not done it. They show us that the best 
of men were fallible. I have told you the facts, and the 
reasoning by which Abraham excused himself — but he 
was not innocent. No deviation from the truth can be 
justified. The little artifices by which we think to ad- 
vance our own interests, often recoil upon ourselves; 
What must have been the remorse of Abraham when 
he found himself surpassed in uprightness by two hea- 
then kings! 

The following year the promise of a son to Abraham 
and Sarah, was verified in the birth of Isaac; the father 
was in the hundredth year of his age, and his wife in her 
ninetieth, at this period. 

The patriarch had now dwelt at Gerar some years in 
such high prosperity that the Philistines, ascribing it pro- 
perly to the particular favour of Heaven, were anxious 
to secure his friendship. To obtain this favour the prince 
himself, attended by his general, made a visit to their il- 
lustrious guest; and courteously reminding him of the 
kindness he had received, entreated, that he would en- 
gage not to use his power to the injury of the people who 
had so hospitably entertained him. A treaty of friend- 
ship was accordingly made, and Abraham made use of 
the opportunity to inform the king that he had been vi« 


Offering of Isaac . $5 

olently deprived of a well near the place of their pre- 
sent meeting by the herdsmen of Abimelech. The right 
was acknowledged at once, and the well ever afterwards 
called Beer-Sheba t or the well of the oath, because it 
was the place where a covenant was ratified by an oath. 

At Beer-Sheba, the family of Abraham continued at 
least till the twenty -fifth year of Isaac’s age; for there 
we find them when the latter became the subject of a 
most affecting story. 

Charles. I>o not omit the stories, my dear mother; I 
love to listen to them. 

Mother. All that I have said to you, my dear, or shall 
say, is one connected story, though episodes, particular- 
ly affecting, are sometimes interposed, and it is no won- 
der you should hear them with delight. You cannot stu- 
dy them too much, for they are accurate pictures of the 
human heart and related with exquisite skill. The most 
accomplished writers of fiction have taken hints from 
many of them for their finest compositions; but as the 
face of nature is always more interesting than a copy, 
so the real incidents of life, are infinitely more affect- 
ing than the best imitations. The wisdom and good- 
ness which dictated the scriptures for our instruction, 
are evinced in giving us lessons in a form so engaging, 
that pleasure and profit go hand in hand. That which I 
am about to relate of Abraham, would be incredible, if 
it were not stamped with the unquestionable impress of 
veracity. 

To put the faith and obedience of this eminent patri- 
arch, who is emphatically called “ the father of the faith- 
ful,” to the most rigid trial, God commanded him to take 
Isaac his son into the land of Moriah, and offer him on 
one of the mountains for a burnt offering. Isaac, his 
only son, whom he loved — Isaac, whose children were 
to be multiplied as the stars of heaven — and in whom, 
li all the families of the earth were to be blessed!” — How 
can all this come to pass if he is to be put to death be- 
fore he has one child from whom a race might descend? 
Without being a father; the father of an only child — and 
one too from whom great and peculiar blessings were to 
be derived, it is impossible to appreciate the extreme 
hardship of this singular experiment, 


36 


Offering of Isaac. 

Fanny. I often recollect a very affecting answer of a 
lady which I have somewhere read, who in excessive grief 
for the loss of a child, was exhorted by her confessor to 
imitate the resignation of Abraham. “ Ah! father,” cried 
she, “ God would never have required such a sacrifice 
at the hand of a mother!” 

Charles. But how could Abraham be made to believe 
that so cruel a sacrifice was required at his hand? 

Mother. The Creator of the human mind, my son, 
must know how to impress it infallibly; and we may be 
sure that he would leave no doubt of the source "of a 
command so truly distressing. We may be sure the 
patriarcii had none, because he obeyed. He obeyed too, 
because he knew that the sovereign had a right to require 
the life he had given. He arose early in the morning, 
and took Isaac his beloved child, and two of his young 
men, and after cutting the wood for the fire, went three 
days’ journey into the land of Moriah. When they came 
near to the appointed place, Abraham directed the ser- 
vants, who might have interposed to prevent the execu- 
tion of his purpose, to remain there, while he and the 
lad should go and worship. Then laying the wood on 
the shoulders of his son, and taking the fire and the knife 
in his own hand, they proceeded to prepare the altar. 
Unapprised of the severe duty imposed on his father, 
Isaac very naturally inquired—" Here is the fire and 
the wood, but where is the lamb for a burnt offering?” 
“My son,” said the pious Abraham, “ God will provide 
himself a Iamb.” And so indeed he did; for at the mo- 
ment when, having bound his son, and laid him on the 
altar — his uplifted arm with still unshaken confidence, 
prepared to strike the fatal blow — the angel of the Lord 
called to him out of heaven, “ Lay not thine hand on the 
lad — for now 1 know that thou fearest God, seeing that 
thou hast not withheld thy son, thine only son from me.” 
Looking up, the patriarch beheld a ram caught in the 
thicket by his horns. This he took, and offered instead 
of his son. This act of faith, more honourable to Abra- 
ham than wealth and military triumphs, God was pleased 
to reward with renewed assurances of protection and 
favour. (B. C. 187L) 


Offering of Isaac . 5? 

Charles. Such an uncommon act of submission cer- 
tainly deserved a reward. 

Mother. No act of man can deserve a reward from 
the Deity to whom all his services are due . But virtue 
and piety are sometimes graciously distinguished even 
in this life, and for our encouragement we know, they 
will certainly be rewarded hereafter. 

A very eminent advocate for the divine legation oj 
Moses, whose learning and ingenuity entitle his opinions 
to great respect, takes another view of this remarkable 
event in the life of Abraham, which, although not incon- 
sistent with, is somewhat different from that which I have 
just presented to you. Action being a common mode of 
communication in the East, he considers this whole ex- 
hibition as designed to develop completely the promise 
to Abraham (hitherto opened by degrees and but partial- 
ly understood) by a lively representation* of the sacri- 
fice of an only son, which should one day be offered on 
this same Mount of Moriah. Thus the seemingly harsh 
command, became really, the brilliant reward of his sin- 
gular piety. 

Catherine. Why then did Moses in his relation, con- 
ceal this most interesting truth and speak of the com- 
mand as the trial of Abraham’s faith? 

Mother. It was truly, though incidentally, a trial of 
his faith; while, according to this writer it had, primari- 
ly, a more important reference; which, his people being 
then under a preparatory dispensation, Moses was not 
permitted to declare otherwise, than in his figurative in- 
stitutions. 

Catherine. Why is Isaac denominated the only son 
of Abraham, when Ishmael was also his son? 

Mother. Because the spiritual promise bestowed 
upon Abraham was to be transmitted through Isaac to 
his posterity, and finally from them to all mankind. Ish- 
mael, was the son of Hagar, a wife less honourable than 
Sarah, who being the first, was considered the superior. 

In those days, it was the practice even of good men, 
to have several wives. Sarah, seems at first, to have 

* Bishop Warburton considers this the true interpretation of that de- 
claration of Christ, “ Abraham rejoiced to see my day.” 

D 


38 


Ishmael, 


adopted Ishmael, supposing him to be the promised heir 
of Abraham. But when Isaac was afterwards given to 
her, she instigates her husband (not however without 
provocation from the unbecoming conduct of both moth- 
er and son,) to banish both from his house, declaring that 
he should not inherit with her son. This unreasonable de- 
sire was very grievous to the venerable patriarch, but his 
unerring Counsellor, commanded him to listen to his wife 
and comforted him with an assurance, that of Ishmael 
also, “ he would make a great nation/’ Thus encouraged, 
he sent away the unhappy Hagar and her son, furnishing 
them, however, with such provisions as she could carry. 
When these were spent, as they wandered in the wilder- 
ness of Beer-sheba, despairing of any further supply, 
she laid her son down under some bushes, and that she 
might not see him die (B C. 1892) she sat down to weep 
at a distance! From this overwhelming anguish she was 
aroused by a voice of consolation, directing her to “ take 
up the lad, and give him drink from a well,” which she 
now perceived to be at hand; for “ he should live and be- 
come a great nation.” 

Before his birth, when Hagar had fled into the same 
wilderness from the unkind treatment of her mistress, 
“ The Angel of the Lord” had appeared unto her, and 
told her, “ that her posterity should not be numbered for 
multitude, that her son should be a wild man, that his 
hand should be against every man and every man’s hand 
against him, yet he should dwell in the presence of all 
his brethren.” And now that the prophecy might be ful- 
filled, the hand of providence conducted him to the de- 
sert, where he grew up and “became an archer” or a 
wild man . His children, the Arabs, are a savage race. 
To this day they live by violence and rapine, their hand 
being against every man, and all men are their enemies. 
Yet they preserve their independence and are a very 
numerous people. 

Catherine. Their country perhaps is not worth the 
expense of a conquest. We hear much of the deserts 
of Arabia. 

Mother. It is indeed generally sandy and barren, but 
it is interspersed with beautiful spots, and fruitful val- 
lies. One part, was anciently distinguished by the name 


Isaac. 


39 


of Arabia the happy . But were it utterly worthless, it 
would seem to be the interest of the neighbouring states 
to extirpate such a pestilent race of robbers; and in fact, 
it has often been attempted, but never accomplished. 
They boast of their descent from Abraham, have still 
some customs in common with the Jews, and justify their 
robberies, as travellers have told us, by the plea, that 
their progenitor was turned out of doors to take what- 
ever he could get. 

After these things had happened, the patriarch remov- 
ed from Beer-Sheba and again pitched his tents in the 
plain of Mamre, where he had formerly dwelt. Here, 
Sarah died, and was buried in a piece of ground which 
he purchased at that time for a burial place for his family. 

The particulars of this incident afford a beautiful ex- 
ample of mutual politeness equal to any thing in our 
own refined days. Abraham is represented as weeping 
over the companion of many years, and although he 
stood on the ground which had been assured to his fami- 
ly by a better bond than any human compact could con- 
fer, he attempts not to appropriate even a sepulchre for 
his wife, but respectfully offers to purchase of the na- 
tives a burial place for his family. Highly venerated by 
them, the afflicted patriarch is solicited to make a choice, 
and the spot is repeatedly pressed upon him without a 
price. But the just and independent spirit of the so- 
journer, refusing to lie under an obligation to strangers, 
he pays the greatest sum intimated as the value of the 
ground and receives a deed in due form, in the presence 
of all the people. 

The education of Isaac had ever been the most inter- 
esting concern of Abraham. It now remained to secure 
him from the pernicious influence of a connexion with 
the idolatrous families of Canaan. To this end he called 
the principal servant of his house, one who had the charge 
of all his affairs, and directed him to go down to Meso- 
potamia in Syria, the native country of his master, and 
bring thence a wife for his son. “ The Lord God of Hea- 
ven,” he told this person, “ would send his angel before 
him” to guide and prosper him. 

Fanny. Why did not Abraham send Isaac to choose a 
wife for himself? 


40 


Isaac and Uebekah. 


Mother. Princes, you know, in our own times, send 
ambassadors to bring their wives from foreign states; 
and Abraham was a prince of high standing. Besides, 
lie had been commanded to leave forever the land of his 
nativity, and go into the country which his children 
should inherit. Accordingly, he charges his servant — 
“ Beware that thou bring not my son thither again; but 
go thou to my country, and to my kindred, and bring 
thence a wife for my son Isaac.’* 

Thus instructed, the servant took ten camels, — “ for 
all the property of his master was in his hand” — and val- 
uable presents in silver, and in gold, and in raiment, and 
departed. “ As he approached the city, where Nahor, his 
master’s brother resided, he came to a well, about the 
time in the evening when the women of the place came 
thither to water their flocks. Here he waited; and while 
he was yet praying, that his journey might be prospered, 
and that she to whom he should first speak, might be 
the appointed wife of Isaac — Rebekah, a beautiful young 
woman, came out to the well, with a pitcher on her shoul- 
der. He requested a drink from her pitcher, which she 
readily gave him, addressing him respectfully, “ Drink, 
my lord, and I will draw water for thy camels also.” 

Charles. And did this servant allow a young woman 
to perform so menial an office for him? 

Mother. This servant you must recollect, was an 
officer of dignity; lie was the steward of all Abraham’s 
possessions, and very probably was “ that Eliezer of Da- 
mascus,” who before the birth of Isaac, had been select- 
ed for his master’s heir. Nor was the watering of flocks 
considered in those days a menial employment. The 
customs of different ages and nations, are so various, that 
we cannot estimate them by our own. But this prac- 
tice was not confined to remote times: Dr. Clarke, who 
very lately travelled through the Holy Land — the same 
of which we are now speaking, saw the women come 
out from the town of Nazareth, with pitchers on their 
heads, to carry water, and numerous flocks of camels 
with their drivers reposing beside the well. In the neigh- 
bouring islands too, he found that the porters and wa- 
ter-carriers were females. With us, it would seem a 
violation of propriety, for any man to look on inactively 


Isaac and Rebekah, 


41 


while a young lady drew water for his beasts; but this 
traveller seems to have accepted the offer of Rebekah, 
as a common civility, whilst he stood musing, and won- 
dering whether this meeting were an answer to his prayer. 
When the camels had finished drinking, he presented 
her with ear-rings and bracelets, inquiring whose daugh- 
ter she was; and whether there was room in her father’s 
house to lodge him and his attendants. She replied, that 
she was the daughter of Bethuel, the son of Nahor, and 
assured him that there was sufficient room for the whole 
of his company. 

Catherine. The very house he was seekingl how pro- 
vidential the seeming accident! 

Mother. Abraham’s servant so understood it, and 
instantly acknowledged the goodness of God, in direct- 
ing his steps to his master’s brethren; thus intimating to 
Rebekah, whence he came. 

The name of Abraham, her relation, was familiar to 
Rebekah. Delighted to see one of his household, she 
ran to tell her family all that had occurred at the well; 
describing particularly, the grateful piety of the ser- 
vant. Her brother, whose name was Laban, hastened 
out to conduct him to the house, accosting him by the 
high appellation of “ Blessed of the Lord,” and kindly 
reproved him for standing without, while all things with- 
in were ready for his accommodation. But when he 
had entered, and refreshments were placed before him, 
more careful of his master’s interest, than his own con- 
venience, he declared he would not eat, until he had 
communicated his business. He then recited briefly, the 
history of Abraham, his eminent condition and great 
riches; the birth of Isaac, the commission with which he 
was honoured, to make a suitable alliance for the heir of 
so many endowments; his journey into Syria; his provi- 
dential meeting and conversation with Rebekah. And 
now, said he, “ If ye will deal kindly and truly with my 
master, tell me; and if not, tell me; that I may turn to 
the right hand or to the left.” Perceiving plainly the 
hand of providence, the relations of Rebekah acquiesced 
in the divine appointment. 

Presents are universally the accompaniments of a visit 
in the East. They are the tributes of respect to a supe- 


42 


Isaac and Rebekah* 


rior, and the expression of kindness to an equal. Accord- 
ing to this custom Abraham’s servant was provided with 
sumptuous gifts, of jewels, of gold, and of silver, of 
wearing apparel for the bride, and for her family. These 
were brought forth and distributed, and he and his ser- 
vants in their turn, were hospitably entertained. The 
next day he requested, that they would permit him to 
depart. The mother of Rebekah very naturally desired, 
that their separation might be delayed for a few days, 
but the man entreated that he should not be detained; 
and Rebekah consenting to go, they were affectionately 
dismissed, with the blessings and prayers of her family. 

Fanny, Isaac, I remember however, went out to meet 
his bride. 

Mother. You cannot say so much, my dear. Isaac, 
it is said, “ went out to meditate in the field at eventide.” 
Perhaps it was his daily custom, and on no occasion of 
his life, was meditation and prayer more suitable than 
on the present, when he was about to receive as a com- 
panion, a stranger on whose character his future peace 
was suspended. It is not even said that he expected to 
meet her. But as he walked, he lifted up his eyes, and 
beheld the train. Rebekah discovering him at a distance, 
inquired who he was; and being told that that was Isaac, 
her destined husband, she alighted from her camel, put 
on her veil, and prepared to meet him with modesty and 
respect. The tent of Sarah was prepared for the nuptials; 
thither Isaac conducted Rebekah, and she became his 
wife, (B. C. 1856,) and consoled him for the loss of his 
mother. 

The marriage of Isaac thus happily accomplished, 
Abraham took to himself another consort, and had other 
sons besides Isaac and Ishmael. To these he gave portions 
and sent them away to the countries east of Canaan; 
whilst Isaac remained with his father, and became the 
chief heir of his temporal possessions; and to him, as they 
had been to his father, these were abundantly multiplied. 
He was too, the inheritor of his virtues, for in his long 
life, which is however, related with brevity, we hear of 
but one deviation from rectitude. In several circum- 
stances of their history there was a striking resemblance. 
Driven, like his father, by famine to Gerar, the same fear 


Isaac and Rebekah . 


43 


of losing his wife, induced Isaac to employ an artifice 
similar to that into which the pious Abraham had suffered 
himself to be betrayed, and similar acts of justice and 
generosity were extended to him by the reigning monarch. 
Isaac indeed did not suffer the inconvenience which re- 
sulted to his father, of being separated from his wife, but 
he brought himself into the humiliation of being reproved 
by Abimelech, who nevertheless treated him with great 
respect, extending his protection so far as to annex even 
the punishment of death to any injury done to Isaac or 
Rebekah. 

Isaac had come down to Gerar, in obedience to a di- 
vine command, accompanied by a repetition of the pro- 
mise in favour of his posterity — that they should possess 
the land of Canaan and transmit the spiritual blessing to 
all nations. 

Thus honoured and thus protected the patriarch and 
his wife remained near the court of Abimelech until his 
possessions became immensely great. Their flocks were 
innumerable; the produce of their fields exceeded that of 
the Philistines, beyond all calculation, and the servants 
of their household were like the retinue of a prince. Such 
splendor of prosperity at length awakened the jealousy of 
the people, although the conduct of Isaac afforded no cause 
of complaint. They were obliged therefore, to tell him 
plainly, that they dreaded his increasing power, and de- 
sired his removal. Nor were they satisfied by his com- 
pliance in returning to Beer-sheba, until Abimelech and 
some of his principal officers, had paid him a visit and 
persuaded him to enter into a permanent treaty of friend- 
ship; the “Well of the Oath,” bearing witness to their 
covenant, as it had done many years before to that of 
their fathers. 

Chahj.es. How many years did Abraham live? 

Mother. Many more than we do now; yet the life of 
man had been greatly abridged after the flood, and was 
still gradually decreasing. Abraham died at the age of 
one hundred and seventy-five years, (B. C. 1810) and 
his father, Terah, had lived two hundred and five. 

Catherine. Lives so very long, must have been 
checkered with a great variety of entertaining events. 


44 


Esau and Jacob. 


Mother. Certainly: yet it was not the design of the 
Holy Spirit in giving us a revelation, to detail all the 
events, that mignt entertain us, in any of the lives which 
it records; but chiefly to show the universal depravity of 
man, and the mercy of God in providing a Saviour; and 
the historical narrative is pretty generally confined to 
such particulars as tend to elucidate this one grand de- 
sign. Hence the annals of a thousand years, are con- 
tained in a very few pages. If a Messiah was to come in 
due time, it was necessary previously, so to point him 
out, that he should be acknowledged. Many of the pro- 
phecies therefore, which predicted his advent, delineate 
such peculiarities of character, as apply to no other per- 
son that ever lived. He was to be of the stock of Abra- 
ham, and that this descent might admit of irrefragable 
proof, they were separated from all other people, and 
governed by a polity that was calculated to keep them 
pure. They were not allowed, for example, to intermarry 
with their idolatrous neighbours; and therefore the ser- 
vant of Abraham was sent to bring a wife for Isaac, from 
the house of his brethren. 

To return to our narrative. In the fortieth year of his 
age, Isaac was married to Rebekah, and in the sixtieth, 
his only children, Esau and Jacob, were born. (B. C. 
1857.) The boys grew, and displayed very different dis- 
positions; and a very different destiny awaited them. 
Esau was active and bold; Jacob, mild and affectionate. 
Esau, delighting in sports of the field, procured the veni- 
son which Isaac loved. Dressing it with his own hands 
according to the taste of his father, he became his fa- 
vourite; while Jacob, devoted to the gentler pleasures of 
domestic life, remained near his mother and secured her 
almost exclusive attachment. 

Having lived a century and a half, and become blind 
from age, Isaac thought his days were numbered. Anx- 
ious therefore to settle the inheritance on his eldest son, 
he called Esau, and directed him to take his bow and 
once more procure the dish that he loved, that he might 
eat of it, and bless him before he died. This was over- 
heard by Rebekah, who immediately conceived the de- 
sign of imposing on her husband and procuring the bles- 
sing for her favourite. Accordingly, she directed Jacob 


Esau and Jacob. 


45 


to run quickly ami bring a kid from the flocks, with which 
she would imitate the venison of Esau so completely that 
his father would be deceived. 

Jacob’s conscience disapproved of the fraud. He hesi- 
tated. “I shall bring a curse on myself,’* said he, “in- 
stead of a blessing.’* But his mother silenced his scru- 
ples: “on me be the curse,” said she — “ only obey me.” 

Fanny. What else could poor Jacob do, when com- 
manded by his mother? 

Mother. Parents very seldom desire their children 
to do what is obviously wrong. If from ignorance or de- 
pravity, they so criminally disregard their own duty, 
they are not entitled to obedience. Perhaps Rebekah 
remembered, though Isaac had forgotten, the prophecy 
which had declared before their birth, that the blessing 
was entailed on the younger; she ought also to have re- 
collected, that He who pronounced it, did not require 
the unjustifiable arts of his creatures to accomplish his 
purposes. But Jacob was probably aided by selfishness 
to yield to the dictate of his mother’s affection. Yet we 
are not unwilling to plead in his behalf, that he was 
laudably ambitious to succeed to the spiritual inheritance 
bestowed on his family, and which he knew must be trans- 
mitted either through him or his brother. He was en- 
couraged too, by Esau’s apparent carelessness of the 
distinction; for he had before this agreed to relinquish to 
Jacob for a trifling recompence the privileges of ai> elder 
brother, even then desirable, though they were afterwards 
augmented when the first born were required to be pe- 
culiarly devoted to the services of religion. He was 
persuaded, however, to disguise his person and present 
the dish prepared by his fond mother; nor did he hesi- 
tate to assure his father that he was “ his very son Esau.” 
“God give thee,’* said the patriarch, “ of the dew of hea- 
ven and the fatness of earth, and plenty of corn and wine. 
Let people serve thee, and nations bow down to thee; be 
lord over thy brethren, and let thy mother’s sons bow 
down to thee; cursed be every one that curseth thee, and 
blessed be he that blesseth thee.” Scarcely had this im- 
position been effected, when Esau came in, and present- 
ing his venison, demanded the promised benediction. 


46 


Esau and Jacob. 


Astonished at the fraud of which he had been made the 
victim, Isaac lamented that a “ Deceiver had come,” and 
to him he had given the superiority! “ I have made him 
thy lord, said he, all his brethren have I given to him for 
servants, and what shall I do now for thee, my son?” 
“ Hast thou but one blessing?” cried the afflicted Esau, 
“ bless me, even me also, O my father!” “ Thy dwelling,” 
replied his affectionate parent, “ shall be the fatness of 
the earth, and the dew of heaven from above, and by thy 
sword shalt thou live, and shalt serve thy brother.” 

Catherine. As Esau had evinced his willingness to 
give up his birth-right, one would not think that he would 
have been much aftected by the injury he received. 

Mother. So you would naturally suppose; but we are 
inconsistent creatures. Though we may seem to disre- 
gard a just claim, yet we do not suffer it to be wrested 
from us with impunity. So it was with Esau; he was highly 
incensed against Jacob, and even threatened to take away 
his life, when he should no longer be restrained by re- 
spect for their venerable father. The anxious mother, 
ever watchful for the honour and safety of her favourite 
son, was not long ignorant of his danger. She saw that 
she had brought dissension into her family, and had even 
armed the hand of one of her children against the other, 
by the indulgence of her unjust partiality, and that some- 
thing must be done to avert the dreaded catastrophe. 
She immediately called Jacob, and telling him of the ter- 
rible menace of Esau, she besought him to flee for his life; 
— to go to Haran to her brother Laban, and remain under 
his protection till the anger of Esau should subside, and 
she should send a messenger to conduct him home. But 
how should she obtain the consent of his father, whose 
great age hardly allowed them to hope that he might live 
to see him return? A plausible pretext was found in the 
recent marriage of Esau, who had grieved them both, by 
connecting himself with the abandoned people amongst 
whom they lived. If Jacob should follow his example she 
pathetically exclaimed, “what good shall my life do me!” 
Persuaded by her complaints; and remembering that he 
had not himself been permitted to marry a Canaanitish 
woman, Isaac summoned his younger son, and charged 


Jacob’s Dream. 


47 


him not to take a wife of the people of Canaan; but to go 
into Syria to the house of Laban, his mother's brother, 
and ask his daughter in marriage. 

This point gained, no time is lost in preparation. 
Anxious now only for the safety of the youth, for whose 
advancement she had hazarded so much, and even sul- 
lied her own fair reputation, Rebekah provides no sump- 
tuous retinue, like that which attended her own espou- 
sals. Not even one servant of his father’s numerous house- 
hold protects the favoured heir — but dejected and alone, 
he takes the road to Padan Aram! (B. C. 1760.) 

Catherine. This did not look like lording it over his 
brethren. Jacob is obliged to flee from the presence of 
Esau, and leave him in possession of affluence, who was 
to be “ his servant,” according to the prediction of his 
father! 

Mother. You may remember, in the case of Ham, that 
prophecies belonged rather to a race of people than to 
the progenitor to whom they may have been spoken. You 
will see as we advance, that the family of Jacob became 
indeed illustrious, and all the promises were verified in 
them. Individuals follow their own imaginations, but all 
conspire to accomplish the designs of Him who cannot 
be disappointed! The hope of Jacob might indeed lan- 
guish under such discouraging circumstances, immedi- 
ately succeeding to his triumph, but he was soon revived 
by happier prospects; for when he rested the same night, 
the unceasing providence of God was represented to him 
in a vision, by a great ladder, whose foot rested on the 
ground where he slept, and whose top reached the hea- 
vens. Angels continually passed up and down on errands 
of mercy to an unworthy world, whilst the voice of “ the 
God of Abraham and of Isaac,” assured him of protection, 
whithersoever he went; and confirmed to him, in their 
fullest extent, the promises that had been graciously 
given to them! 

Awed by a vision so extraordinary, he beheld the place 
with reverence! “Surely,” said he, “this is the house of 
God, and I knew it not!” Then rising early in the morn- 
ing he took some of the stones that had “ pillowed his 
head,” erected a pillar, and consecrated it and himself to 


4& 


Jacob meets Rachel. 


his Almighty Patron. “ If God,” said he , <{ will be with 
me in this way that I go, and will give me bread to eat, 
and raiment to put on, so that I come again to my father’s 
house in peace, then shall the Lord be my God.”* 

Charles. How did Jacob consecrate the pillar. 

Mother. The text says “ he poured oil upon the top 
of it.” Anointing the head with oil was an ancient mode 
of consecration or investiture to office. 

Confiding now in his efficient shield, he cheerfully 
pursued his journey eastward, till he came to a well near 
Haran. Springs of water are rare in that country, and 
wells, only at considerable distances; so that wherever 
they are found, they are the resting places of the travel- 
ler, and the centre of communication for the inhabitants; 
for there, they all assemble at certain hours to water 
their cattle. That time had not yet arrived; the stone 
that covered the well, yet lay on its mouth; but the shep- 
herds were collecting, and Jacob embraced so favourable 
an opportunity of inquiring for Laban, the son of Nahor. 
The answer he received, was not less grateful than the 
water which now refreshed his wearied frame! They 
knew him, he was well, and the maiden who approached 
with her sheep to the cistern, was Rachel his daughter! 

Catherine* Now here is a circumstance so apparent- 
ly trivial as to offer us nothing, yet its coincidence with 
a custom of the present day is strikingly remarkable. 
“ The stone lay on the well’s mouth” is incidentally 
said, and modern travellers report that in Arabia they 
cover the wells lest the sand which is put in motion by 
the wind should quite stop them up. They wait till the 
flocks are all gathered together before they begin to draw 
water, and when they have finished, the well is immedi- 
ately closed again. 

Mother. Our conversations would be protracted 
beyond our plan were we to exhibit every fact illustra- 
tive of the authenticity of scripture history, yet we are 
sometimes arrested so forcibly that we cannot easily 
pass on. Let us no\v return to our traveller, whom we 

* This vow of Jacob is to be considered as a grateful acknowledg- 
ment of his obligation to serve the Lord— not a conditional promise. 


Story of Jacob . 49 

left watching with a palpitating heart the approach of 
his fair cousin. 

Laban, the brother of Rebekah, had two daughters. 
Leah, the elder, was not handsome, but Rachel, the 
younger, was beautiful! Overpowered by her unexpected 
appearance — his spirits exhausted by a long journey, of 
nearly five hundred miles, and recollecting his forlorn 
situation, an exile from his father’s house, Jacob could 
not restrain his tears, while he told her he was her rela- 
tive — the son of her father’s sister! Then courteously 
removing the stone, he drew water for her flock, while 
she ran to carry the news of his arrival to her father. 
Laban himself came out to receive him, and the fugitive 
was conducted to the house with the tenderest expressions 
of joy and affection! 

Consoled now by the caresses of his new friends, Ja- 
cob found himself at home in his uncle’s family. He 
took an interest in their affairs, and a share in their la- 
bours. Days and weeks rolled pleasantly away, but he 
said nothing of the purpose of his visit, until Laban ob- 
serving his capacity for business, proposed to give him 
a salary for his services, because, ‘it was unreasonable,’ 
he said, ‘that they should be received without a com- 
pensation.’ He bid him therefore, to fix his own terms, 
and Jacob required no time to deliberate. The charms 
of Rachel had captivated his affections, the voice of ava- 
rice was silent, and love alone preferred her claim: for 
Rachel — the beautiful shepherdess, was all he desired! 
Seven years would he serve were she the reward! Un- 
willing to part with his nephew, or to alienate his family 
from that of Isaac, Laban accepted the offer. 

Time now moved on silken wings — years were but 
days in the estimation of Jacob; he kept the herds of his 
kinsman, and felt neither the noon-day sun, nor the mid- 
night dew; for in the society of Rachel, every toil was 
delightful! Seven years were completed, and he claimed 
his reward. Laban prepared for the wedding. The neigh- 
bours were invited, and the banquet was spread. But a 
cruel disappointment awaited the lover; for the deceitful 
Laban, favoured by the eastern custom of covering the 
bride with a long veil, united him to Leah, instead of 
Rachel! 

E 


50 


Story of Jacob , 

Charles. Then the imposition that Jacob had prac - 
tised on his father, was now returned on his own head. 

Mother. Yes. But we do not choose that others 
should do unto us as we do unto them; and Jacob ac- 
cordingly, grieved and indignant, complained of the 
cheat. He had served for Rachel; why then was Leah, 
the disagreeable Leah, imposed upon him? They who 
commit injustice are seldom without an excuse, and the 
crafty Syrian had one at hand. It was not their custom, 
he said, to give away the younger daughter, before the 
elder; but seeing that poor Jacob had given his heart 
wholly to Rachel, another seven years’ servitude might 
obtain her also. No price was too great to obtain the 
object of his affection, and another period of bondage was 
readily undertaken by the devoted lover. 

It is not, however, understood by commentators that 
the reward of his constancy was withheld until the stipu- 
lated service was rendered. The circumstances of their 
subsequent history require that Rachel should have been 
given to Jacob immediately upon his agreeing to serve 
another seven years and acknowledging Leah publicly 
by “fulfilling her week, 5 '' which is supposed to mean, the 
celebration of the marriage festivities, for a week. 

Fanny. Was it lawful for Jacob to marry two sisters? 

Mother. It was never lawful for any man to have 
more than one wife at a time. The will of the Creator is 
unequivocally declared in the formation of one man and 
one woman at the first. Reason easily deduces the same, 
and the testimony of the Messiah is to us conclusive. 
But the patriarchs, were not so clear in the knowledge 
of their duty as we are: besides, they were unhappily 
surrounded by Heathens, into whose vicious practices 
they were sometimes betrayed. Their deviations are 
faithfully recorded, to show us, that the best of men/were 
imperfect. Jacob was certainly a pious man, yet he com- 
mitted several actions that cannot be justified. He not 
only married both sisters, but while they yet lived, he 
took two other wives. 

Jacob seems to have remained contentedly with Laban 
many years after his marriage; for we have no intimation 
of a desire to return to his country, till he was the father 
of eleven sons and one daughter. He then began to think 
of settling his family in the land which was ultimately 


'51 


Story of Jacob. 

to be their inheritance. But when he communicated his 
intention to his father-in-law, the latter would not con- 
sent to his desire. Experience, he said, had taught him, 
that the blessing of heaven attended the labours of Jacob, 
The cattle had increased to a multitude under his careful 
hand; and now if he would jet remain in his service, what- 
soever he required should be his. Persuaded by this 
tempting offer, Jacob proposed to receive for his wages 
a certain share of the flocks committed to his charge. 
The terms were accepted, and he removed with his fa- 
mily several days’ journey from the dwelling of his father- 
in-law, and attended his charge with assiduity. As wealth 
accumulated around him, the jealousy of Laban’s sons 
was proportionably excited. They saw a stranger grow- 
ing rich on their patrimony, and forgetting the long and 
faithful service by which he had purchased his right, they 
instigated their father to treat him with coldness. 

About the same time, in a dream he was commanded 
to return to his native country; a step which he knew 
would be opposed by Laban, who had manifested, so 
repeatedly, his anxious desire to convert to his own 
advantage the temporal blessings so abundantly bestow- 
ed upon Jacob. To compel his continuance in Mesopo- 
tamia, violent measures might perhaps be adopted — even 
the seizure of his wives and their children, should his 
intention to depart be communicated to his father-in-law. 
A secret removal would prevent inconvenient collisions 
— and to obtain the acquiescence of Leah and Rachel, 
when he informed them of the mandate he had received, 
he expatiated on the services he had rendered to their 
family, and the ingratitude and treachery he had expe- 
rienced. The sisters had been made sadly sensible of 
the avaricious disposition of their father; they now saw 
the alienation of his affections, and declared their readi- 
ness to submit to the divine command. 

Catherine. Their simple mode of life was favourable 
to the execution of their plan; they were not encumbered 
with the multifarious articles of household furniture in- 
dispensable with us. 

Mother. A very few utensils, and those of primary 
necessity, supplied the wants of Jacob’s family. Their 
wealth consisting chiefly in cattle and servants, was 
easily put in motion; so that the Euphrates was passed, 


52 


Story of Jacob. 

and three days journey performed, without interruption. 
But the march of so large a cavalcade could not be con- 
cealed; Laban heard of it, and immediately pursuing, 
he overtook them encamped on Mount Gilead, and warm- 
ly expostulated with Jacob for having carried off his 
daughters, and his grandchildren without allowing him 
to dismiss them with paternal embraces, and with feast- 
ing and music, agreeably to their customs. It was still 
in his power, he said, to injure him, but he would abstain, 
because he had been warned by God, not to touch his 
servant. 

Although Laban had affected to mingle kindness with 
his censures, this last acknowledgment was to Jacob a 
conviction, that he did not owe his safety to the volun- 
tary forbearance of his father-in-law: he therefore recit- 
ed the labors and sufferings he had endured, the unjust 
treatment he had received, and declared plainly that he 
had departed in silence because he had apprehended the 
loss of his family, had he permitted them to take leave. 
The acrimony oF their mutual upbraidings, however, at 
length gave way to tender recollections; and, after they 
had agreed to separate in peace, they built a pillar of 
Stones on the Mount, as a memorial of their friendship. 

Charles. I am impatient to know how his brother 
Esau received him. I hope he had forgiven him during 
his long absence. 

Mother. Jacob had now been twenty years in exile, 
and seems to have held no correspondence with his fa- 
ther’s house: for he was ignorant of any change in his 
brother’s disposition towards him, and still dreaded his 
presence. To appease him, therefore, and to signify his 
own penitence and submission, he sent messengers be- 
fore him to Mount Seir, the dwelling of Esau, to apprise 
him respectfully of his approach; and was greatly dis- 
tressed when returning, they told him that his brother 
was coming to meet him with four hundred men. Un- 
certain of his fate, yet fearing the worst, even the sacri- 
fice of his wives and his children, he prepared to defend 
them: he divided his company into two bands; that if one 
should perish, the other might escape. Then solemnly 
calling upon the God of his fathers to deliver him from 
his enemies, he acknowledged his guilt and unworthiness 


Story of Jacob. 55 

of all the mercies he had received — he, who had gone 
out with “ his staff in his hand,” and was now returning 
with abundant possessions! 

The next morning he took from his flocks a munificent 
present for Esau, and sent it before him commanding his 
servants to deliver his gift in the lowliest language, and 
to say, thy servant Jacob is behind us.” The night fol- 
lowing, his Almighty Benefactor again appeared to him 
— again renewed his promise of protection— .and gave 
him a new name, that of Israel * — a word which imports 
peculiar honour. Still suffering in his reproving conscience 
the just punishment of his former duplicity, when he 
came in sight of Esau, he arranged his family in order, 
to meet the hostile company, as he supposed; placing his 
beloved Rachel and her only son Joseph, behind the rest 
— and then advanced bowing himself seven times to the 
ground. But how great was his joy and surprise to find 
himself in the arms of a reconciled brother, shedding 
tears of love and pardon on his neck! His Leah and his 
Rachel were now introduced — the little ones were pre- 
sented — and the gift which Esau had considerately de- 
clined, because he already possessed more than enough, 
was again pressed, and finally accepted. The now hap- 
py Jacob, in his turn, declined the offer of his brother’s 
attendance on his journey. His servants were then of- 
fered to assist the more delicate of the train, and wait 
upon the children. But the friendship of his brother was 
all that Jacob required, and he civilly refused to put him 
to any further trouble. So they parted in perfect amity. 
Esau "returned to his dwelling at Mount Seir, and Jacob 
at length arrived in safety in the land of his nativity. 

Fanny. It is a little strange that Jacob was so willing 
to dispense with his brother’s company on his journey, 
considering his own anxiety and Esau’s kindness. 

Mother. In this interview, although the behaviour of 
Esau was kind, his brother was perhaps not satisfied of 
its sincerity, and did not therefore feel very easy in the 
presence of his four hundred attendants. Under this im- 
pression, he might naturally wish for an immediate se- 
paration. 

At a place called Shalem, a city of Sichem, Jacob first 
* Israel , one who prevails with God, 

E 2 


34 


Story of Jacob . 

erected his tents. Some time afterwards he was com- 
manded to remove to Bethel, (the sacred spot where God 
had appeared to him when he fled from Esau,) to build 
an altar and to dwell there. At Ephrath, (afterwards 
Bethlehem,) on this sorrowful journey, he buried Rachel, 
(after she had given birth to Benjamin, her second son,) 
and gratified his steady affection by erecting a monu- 
ment to her memory. 

Before he left Shalem, he called on his wives and his 
servants to deliver up all the household gods, they had 
brought with them from Mesopotamia, and there he bu- 
ried them, resolving to perforin the vow he had made,, 
that the “ Lord should be his god.” 

Charles. What do you mean by household gods? 

Mother. A sort of tutelary idol retained by the hea- 
thens in their houses, under the vain imagination, that 
they derived protection and prosperity from their pre- 
sence. 

Fanny. You tell us, mother, no more of the venerable 
Isaac, or of Rebekah. Did they not live to receive the 
fugitive? 

Mother. Isaac saw him return; his death is recorded 
soon after, (B. C. 1716) at the age of an hundred and 
fourscore years. Of Rebekah we near no more, although 
the death and burial of Deborah her nurse, one of the fe- 
males who attended her from her father’s house, is men- 
tioned about this time. 

Whilst all these things were transacting, the interests 
of Esau had not been neglected. Promises of temporal 
blessings had been given to him, and they were liberally 
verified. Finding his gentile connexions displeasing to his 
parents, he married a daughter of Ishmael, his kinsman. 
By these several wives, he had a numerous posterity. 
They became wealthy and powerful. Mount Seir, on the 
east and south of the Dead Sea, was at first their habi- 
tation. Thence, they extended by degrees through the 
western part of Arabia Petrea, quite to the Mediterra- 
nean; and there we find them many ages succeeding, 
under the name of Edomites, or Idumeans. 

The Red Sea, or Arabian gulf, is said to take its name 
from Edom, or Esau, which signifies red — because his 
descendants inhabited its borders. 


Story of Joseph . 55 

We come now to the beautiful story of Joseph, which 
is familiar to every one. We cannot however omit it, 
because it is intimately connected with the history of 
Israel. 

Catherine. No matter how often it is repeated, mo- 
ther. I have never read any thing so deeply interesting. 

Mother. It is impossible to surpass the divine rela- 
tion of the historian, nor could it be abridged without an 
injury to his unaffected simplicity, unless the mantle ot 
Moses should again conceal the human hand! I touch it 
therefore with unaffected diffidence, and must be content 
to relinquish the embellishment of many inimitable 
strokes of noble eloquence, and continue briefly our nar- 
rative through the principal events of that patriarch’s 
life. He was the favourite child of his father, and most 
probably, because he was the most amiable. For it would 
seem more likely that Benjamin, the Benoni* bequeath- 
ed with the last breath of his beloved Rachel, should 
engage the partial fondness of the bereaved husband. 
But he loved Joseph more than all his other children, 
and excited their jealousy by imprudently displaying his 
affection. 

Accustomed as they were to consider the elder, as en- 
titled to superior honours, they could not behold Joseph 
distinguished by a garment of curious texture, the mark 
of his father’s peculiar favour, without envy and dis- 
like. But Joseph was destined to be more nobly distin- 
guished by wisdom and virtue, to fill a station of emi- 
nence, and distribute relief to a suffering community. 

Intimations of his extraordinary fortune were given 
to him in two dreams, which in the innocency of his 
heart, he related to his family. “ We were binding 
sheaves together in the field,” said he, at one time, “ and 
my sheaf arose and stood up, and your sheaves stood 
round about; and made obeisance to mine.” And at an- 
other, “ I thought, the sun and the moon, and the eleven 
stars, made obeisance to me.” 

Catherine. This designation of their number was 
too plain to be misunderstood, particularly by those, who 

* Benoni, “ the son of my sorrow.” The name given by his mother 
at the moment of her death. 


J6 Story of Joseph. 

envying him, might be watching for occasions of com- 
plaint. 

Mother. Even his fond father felt the implication, 
and rebuked his seeming arrogance. “ Shall I,” said he, 
“ and thy mother, and thy brethren, indeed, come to bow 
down ourselves to thee?” But the prediction sunk deep 
in his mind. 

Jacob, who had been himself preferred to an elder 
brother, might very naturally have anticipated something 
more than the casual play of imagination in the dreams 
of his younger son; and brothers who might each have 
been flattering themselves with the promised blessing, 
now seemed to behold the object of their previous ill- 
will invested with their rightful honours. Like Esau, 
then, they determined to remove him from the possibili- 
ty of supplanting them, and before he had passed his 
seventeenth year, an opportunity occurred to execute 
their attrocious plan. 

They were shepherds, and tended their flocks, some- 
times in one place, sometimes in another, occasionally 
changing for the benefit of pasturage. They were now 
supposed to be at Shechem, considerably distant from 
the vale of Hebron, the dwelling of the family, and had 
probably been a good while absent, as their father be- 
came anxious to near from them. Unsuspicious of any 
danger to Joseph, whom he had kept at home, he sent 
him to visit his brothers, and bring him intelligence of 
their welfare. When Joseph arrived at Shechem, he was 
informed by a stranger of whom he inquired, that they 
had removed to Dothan. Thither therefore he followed 
them; and when they saw him approaching and thought 
of his superior endowments, and aspiring dreams, they 
saw the moment they had waited for, and proposed to 
put him to death, and deceive his father by some plausi- 
ble tale. 

Reuben, the eldest son of Leah, was not of the coun- 
cil, but he overheard the shocking plan. Moved by com- 
passion for his aged parent, he contrived to save the life 
of the helpless youth, by persuading his brothers rather 
to confine, and leave him to perish in the field, than stain 
their hands with his blood. To get him out of their way 
at any rate, being their object, they adopted Reuben’s 


57 


tftory of Joseph . 

lilan, and cast him into a deep pit, after having stript 
rum of his coat of many colours. 

This barbarous act concluded, they sat down to refresh 
themselves, regardless of their unhappy brother, whom 
they had just left to starve. 

Whilst they were yet eating and drinking, a caravan 
of Ishmaelitish merchants, carrying balm and spices to 
Egypt, appeared in sight. They dealt also in slaves, and 
now the avarice of these unnatural men, most happily 
suggested the sale of Joseph, rather than the unprofita- 
ble guilt of putting him to death. Accordingly, they 
disposed of nim to the traders, for twenty pieces of sil- 
ver. Reuben, his advocate, had been absent during this 
last transaction. Returning to the pit, to conduct him 
in safety to his father, and finding him not, he ran in 
great consternation to his brothers, lamenting the sad 
accident! Instead of openly defending him against their 
violence, he had weakly condescended to preserve him 
by a stratagem, and now that he was lost, how should he 
return to his father! What could he now do? He could 
only unite with the more guilty, in devising a plan to 
conceal the whole. They killed a kid, and staining the 
coat of Joseph, they carried it with affected simplicity 
to their father, and asked if he could certainly identify 
it! 

The fond father knew at once the coat of his dar- 
ling child, his own distinctive gift, and the conclusion 
was inevitable: “an evil beast hath destroyed my son, I 
will go mourning to my grave!” Absorbed in grief, he 
wrapped himself in the mourning garb of sackcloth, nor 
could the efforts of his children or his friends, alleviate 
his sorrow. 

Catherine, How must envy have hardened their 
hearts when they could be insensible to the tears of 
their aged sire! 

Mother. Let this affecting example, my children, be 
a beacon to warn you against the least approach of such 
a baneful passion. These deluded men were gratified 
with the present success of their barbarous scheme; but 
they reflected not on the anguish they were preparing 
for themselves. (B. C. 1729.) 

Meanwhile, their unoffending brother was carried by 


58 


Story of Joseph. 

the traders into Egypt. His engaging countenance wbuld 
readily procure a purchaser, and he became the property 
of Potiphar, an officer in the king’s guard. Potiphar was 
a discerning man: under every disadvantage he discov- 
ered the extraordinary talents of Joseph, and though but 
a youth, a stranger, and a slave, to his management he 
committed all his affairs. Ten years he continued in this 
subordinate situation, conducting himself with unvary- 
ing prudence, and enjoying the utmost confidence of his 
master. All the house of Potiphar was blessed for the 
sake of his Hebrew servant— the verification of whose 
auspicious vision seemed already to dawn, — when a cloud 
intervened, and obscured for a time his ascending glory. 
Though Potiphar saw no fault in Joseph, he suffered his 
esteem to be suddenly subverted by the misrepresenta- 
tions of an abandoned wife, and degrading him from all 
his employments, he cast him into the prison of the guard 
house! Here too, Joseph obtained the reverence that his 
virtues deserved. The keeper was probably acquainted 
with the true character of the slandered Hebrew, and 
had seen the smile of Providence illumining his capti- 
vity. Assured therefore of his fidelity, he gave him the 
charge of his fellow prisoners. 

Among others, two officers of Pharaoh, his chief baker, 
and chief butler, who had offended their master, were 
consigned to his care. These men were observed by Jo- 
seph one morning, when he visited them, to appear re- 
markably dejected. He inquired the reason, and was 
told that they had respectively been disturbed by fore- 
boding dreams, and there was “ no one in the prison to 
interpret them.” He requested them to tell him their 
dreams, and piously intimated that God, who alone had 
the power, would impart the design! The dreams were 
related, and the unhappy baker was informed, that “ in 
three days, the king would hang him on a tree,” but to 
the more fortunate butler, he predicted his restoration to 
his office; and he made use of the opportunity to bring 
his own cause before the king; beseeching his fellow pri- 
soner to remember him when he should again deliver the 
cup to Pharaoh. “For indeed,” said he, “I was stolen 
out of the land of the Hebrews, and here have I done 
nothing to deserve a dungeon.” 


59 


Story of Joseph. 

Elated by such reviving hopes as the young prophet 
had infused, the measured days passed not on so rapid- 
ly with the expectant of royal favours, as they did in the 
sad reckoning of the sentenced criminal, who dreaded 
the arrival of the appointed hour! It came however. It 
was the birth-day of Pharaoh, and the last of the poor 
baker’s existence; for on that day he was hanged, while, 
in strict consonance also, with the prediction, the cup- 
bearer was reinstated; but the enlightened messenger, 
the virtuous, yet reviled servant of Potiphar was forgot- 
ten! 

Charles. Oh barbarous! could the butler be so very 
ungrateful? 

Mother. He was unkind and even unjust, r&ther than 
ungrateful. The prophet was in nowise the author or even 
the instrument of his deliverance. He had indeed reliev- 
ed him from oppressive apprehensions; for in a despotic 
government like that of Egypt, where the will of the mo- 
narch was the only rule, no man can estimate the mea- 
sure of his punishment, however light his offence. But 
he had seen the wisdom and virtue of Joseph in the pri- 
son, and knowing that he was the victim of injustice, it 
was his duty to advocate his cause, when he was himself 
restored to favour. 

Two years afterward the monarch himself was thrown 
into great consternation by a singular dream, and his 
magicians and soothsayers were summoned in vain, to 
declare the mystery. No plausible conjecture occurred 
to their minds, all was doubt and anxiety, and now the 
careless butler remembered Joseph and reproached him- 
self. He hastened to his master, and informed him, that 
he might find in the royal prison a young Hebrew, a 
servant to the captain, who could interpret dreams, and 
confessing his own guilty negligence, he related the 
occurrences that had displayed the inspiration of Joseph. 
These were joyful tidings to the humbled king, and 
Joseph was brought out as quickly as he could change 
his garments, and fit himself to appear in the royal pre- 
sence. “ I have dreamed a dream,” said Pharaoh, “ and 
I have heard that thou canst interpret it.” With the 
same humility with which he had answered his fellow 
prisoners on a similar occasion, assuming nothing to 


60 Story of Joseph. 

himself, Joseph replied, “ God shall give Pharaoh an 
answer of peace/’ 

“In my dream,’* resumed the king, “I saw seven fat 
cattle come up out of the river, and feed in a meadow, 
and seven others, so poor, so ill-favoured as I never saw 
in all the land of Egypt, came after them, and devoured 
the fat cattle. And again; l saw seven ears of corn come 
up on one stalk, full and good; and other seven, with- 
ered, thin, and blasted by the east wind, sprung up after 
them and devoured the seven good ears — and the ma- 
gicians are not able to declare the meaning.” 

Fanny. If dreams were once so full of meaning, why 
do we wholly disregard them now? 

Mother. Because we have now an ample revelation 
containing all that it is necessary for us to know of the 
future, and all that we require to direct us for the pre- 
sent. Before that was written, various means were used 
to instruct mankind. Amongst these were dreams; which 
though superstitiously observed by the orientalists, who 
were much addicted to emblems and signs, were often 
made subservient to the decrees of Providence. Pharaoh, 
on this occasion, was happily submissive to the divine 
suggestion; and listened^ attentively whilst Joseph ex- 
pounded the mysterious vision. 

“ God,” said he, “ hath showed Pharaoh what he is 
about to do. Seven years of great plenty shall bless the 
whole land of Egypt; and afterwards seven years of fa- 
mine shall so consume it, that the abundance shall be 
forgotten. And because these things shall surely come 
to pass, let the king avail himself of this gracious com- 
munication, and appoint a suitable person to lay up corn 
in the plentiful years, to keep the people alive during 
the famine that shall follow.” 

“Can we find,” exclaimed the delighted king, “such 
an one as this, in whom is the spirit of God? He to whom 
such high knowledge is imparted, is the most wise, and 
most proper to be set over the kingdom.” Then taking 
a ring from his own hand, and putting it on that of Jo- 
seph (B. C. 1715) — “Thou,” continued he, “art ruler of 
all my people — only in the throne will I be" greater than 
thou.” Then turning toliis servants, he commanded them 
to array Joseph in sumptuous apparel, to seat him in 


Gl 


Story of Joseph. 

the second chariot in the kingdom — and proclaim before 
him, «• Bow the knee!” Still further to promote his 
honour and happiness, he gave him in marriage an Egyp- 
tian lady — Asenath, the daughter of Potipherah, a priest 
of On. 

Fanny. Then these people worshipped idols, though 
they acknowledged the God of Joseph! 

Mother. Believing in a plurality, they thought them 
not incompatible. Here, you see, they admitted the power 
and knowledge of one Supreme — yet we know that they 
were addicted to the basest idolatries. 

Elevated now to the second dignity in the empire, and 
invested with powers to execute his benevolent purposes, 
Joseph went throughout the provinces of the empire, 
preparing storehouses, to lay up the surplus food of the 
plenteous years. They came, according to his foresight, 
and the earth produced her fruits in immeasurable abun- 
dance, and in every city the corn of its district was care- 
fully stored. 

The seven years of famine also arrived, and the pe- 
rishing multitudes cried to Pharaoh for bread. To Joseph 
every thing was committed, and he opened his stores and 
supplied them according to his discretion, and the trea- 
sury of Pharaoh was filled with gold. 

But the famine was not confined to Egypt; the adjacent 
countries were equally afflicted; and when they heard 
that the Egyptians had provided against the general 
scarcity, they crowded thither for food. 

(B. C. 1717.) Amongst those that presented themselves 
on this momentous occasion, came ten of the sons of Ja- 
cob, and prostrated themselves to the ground before the 
governor of Egypt — little imagining that he whom they 
now reverenced was their banished brother! 

Catherine. How could they possibly have forgotten 
him? One would think that remorse alone would have 
kept him alive in their memories. 

Mother. They had not forgotten him — their cruelty 
to him had penetrated their minds, as we shall presently 
see: but now they were occupied with more immediate 
cares. — Besides, his person was altered with the progress 
of his years. To the bloom of his beauty was added the 
maturity of manhood; nor had they thought of looking 


62 


Story of Joseph, 

for him amidst the splendour of a court, and invested 
with the power of a sovereign. But he recollected them, 
and now saw the accomplishment of his prophetic dreams. 
Thrown thus into his power, and petitioning for bread 
for themselves and their families, his gentle nature for- 
bade retribution. He thought of his aged father — he 
thought of Benjamin, his younger brother — and, to con- 
ceal the yearnings of his heart, he charged them abruptly 
with coming to see the poverty of the country! They 
disclaimed the ignoble purpose! “ They were,” they 
said, “ twelve brethren, the sons of one man — that the 
youngest remained at home with his father, and another 
ivas not;* and to buy corn for their families alone were 
they come.” He affected to question their integrity, and, 
threatening to punish them as spies, he threw them into 
prison. Coming to them after a few days, he proposed 
that they should prove the truth of their statement by 
bringing their youngest brother into Egypt; but he would 
keep one of their number, in the prison, an hostage for 
their return. 

Overpowered by these painful circumstances, appeal- 
ing to their awakened consciences, they broke out into 
lamentations, and bitterly reproached themselves, even 
in the presence of Joseph, whom they did not imagine 
understood them, for he had hitherto employed an in- 
terpreter. “ Verily we are guilty concerning our brother; 
for we saw the anguish of his soul when he besought us, 
and we would not hear; therefore is this distress come 
upon us!” 

“ Did I not say to you,” cried Reuben, “ Do not sin 
against the child, and ye would not hear, therefore, now, 
his blood is required!” 

These mutual upbraidings shook the fortitude of Jo- 
seph; his heart relented, and he turned from them to 
conceal his tears. 

But still forcing his gentle nature to keep up the sus- 
picion he had assumed, he continued to treat them as 
spies. “ Prove yourselves true men,” said he, as soon as 
he could command his voice to speak, “ by bringing your 
youngest brother tome” — then singling out Simeon, and 
binding him before their eyes, he dismissed the remaining 

* This form of expression was probably used to avoid the direct as= 
sertion of Joseph’s death, which they could not certainly affirm. 


63 


Story of Joseph. 

nine, directing his servants to provide them amply with 
every thing necessary for their journey. 

Leaving Simeon therefore to reflect on the retributive 
justice of providence which had thus imprisoned him in 
the very country to which he had sent his pleading cap- 
tive brother — they were obliged to return home. Greatly 
distressed, however, by the apparent cruelty of the gove- 
nor, and dreading to meet their abused parent, they were 
still more perplexed, when on the evening of the first 
day’s journey, one of them on opening his sack to get 
provender for their asses, discovered the same bundle of 
money which he had given to the steward of Egypt for 
corn! Fearful that divine vengeance had now indeed 
overtaken them, they said one to another, “ What is this 
that God has done to us?” But how aggravated were 
their terrors, when arriving at home, and in the presence 
of their father, they emptied their sacks, each man found 
his parcel of money secretly returned. Compelled to 
account for the absence of Simeon, they were obliged to 
relate all that had befallen them; and to add the cruel in- 
junction of the viceroy, that Benjamin should come to 
verify their story and deliver Simeon. “ Me,” cried the 
afflicted parent, “ye have bereaved of my children. Jo- 
seph is not, and Simeon is not, and ye will take Benja- 
min away; all these things are against me.” “Slay my 
two sons,” replied Reuben, confident of the probity of 
the Egyptian prince, notwithstanding the problematical 
detention of Simeon, “ if I bring him not to thee; deliver 
him into my hand and I will bring him to thee again.” 
But entreaty was vain — Benjamin, the only remaining 
child of his lamented Rachel, he would not hazard on so 
long a journey. “My son,” said he, “ shall not go down 
with you, for nis brother is dead, and he is left alone: If 
mischief befal him by the way, then shall ye bring down 
my gray hairs with sorrow to the grave.” 

Catherine. Poor old man! I never read his pathetic 
lamentation without tears. Still, I cannot help blaming 
him for refusing to send Benjamin to release Simeon, who 
ought to have been equally dear to him. 

Mother. I am no apologist for parents who make un- 
reasonable discriminations among3t their children;indeed 
they are seldom observed, where all the children of a 


64 


Story of Joseph. 

family are equally dutiful. In this case we may allow 
something to the enfeebling effects of old age and peculiar 
circumstances. Necessity, however, soon wrung from 
Israel a reluctant consent. Their provision was exhaust- 
ed, and he was obliged to call upon his sons; — “ Go again, 
buy us a little food.” Judah, less tender than Reuben, 
declared they would not go without Benjamin; “ for the 
governor,” said he, “did solemnly protest that we should 
not see his face without our youngest brother.” Pressed 
now on every side, the suffering father exclaimed, “ Why 
dealt ye so ill with me as to tell the man ye had yet a 
brother?” They answered, that lie had questioned them 
so closely, that they could not conceal it; nor had they 
any motive for endeavouring to do so, for they could not 
imagine that he would say, “ bring your brother down.” 
And they continued to urge him by every consideration 
of tenderness for them and their little ones, of duty to 
himself, and the impolicy of a longer delay, to commit 
Benjamin to their care, — pledging themselves with af- 
fectionate solemnity for his safety. “ Go then,” cried 
the distracted patriarch, “ if it must be so, take of the 
best fruits in the land a present to the man, and double 
money in your hand, and the money that was returned 
in the mouth of your sacks, carry it again in your hands; 
peradventure it was an over-sight. Take also your 
brother, and God Almighty give you mercy before the 
man, that he may send away your other brother and 
Benjamin. If I be bereaved of my children, I am be- 
reaved.” With these affecting words he dismissed them 
and they hastened into Egypt, and to the presence of 
Joseph, who, when he saw that Benjamin was with them, 
directed his steward to prepare an entertainment, and 
bring these interesting strangers to his house at noon, 
avoiding himself for the present any conversation with 
them. Alarmed by this unexpected honour, and connect- 
ing it with the mysterious circumstance of the money 
returned in their sacks, they sought the steward, and 
anxiously exculpated themselves from any knowledge of 
that obnoxious act; in confirmation of which, they had 
brought the money again with them, and had added other 
sums to obtain a further supply of corn, the single object 
they again asserted, of their first visit. The good 


65 


Story of Joseph . 

natured steward relieved their excessive apprehensions 
by acknowledging, that he had himself restored their 
money, and encouraged them to hope that Providence 
had yet some special favours in store for them. He then 
liberated their brother Simeon, and brought them all 
into Joseph’s house where they were to dine, — gave them 
water to wash their feet, and other refreshments, very 
grateful after their long journey. 

Charles. Let me take this opportunity to ask the 
reason of that ancient custom of giving travellers water 
to wash their feet; we should think it an awkward piece 
of civility now. 

Mother. Wedo not require it. Our convenient boots 
and shoes were not known to the people who practised 
that courtesy. They wore sandals, which exposed the 
upper part or the foot to the dust. Washing the feet and 
bathing the whole body is so necessary to health, as well 
as comfort, that it becomes a religious rite in very hot 
climates. But I will not detain you from the meeting of 
Joseph with his brethren. 

Fanny. Yes, I am impatient to return to that eventful 
dinner. 

Mother. No explanation took place at this second 
meeting, for the purposes of Providence were not yet 
completed. Every thing that occurred was calculated to 
excite wonder and reflection; especially the singular 
notice that was taken of Benjamin: for Joseph not only, 
graciously accepted their present, and asked affection- 
ately for their father, “ the old man of whom they had 
spoken;” but seeing a new face among them, he gently 
inquired, “ Is this your younger brother? God be gracious 
to thee my son,” was all he could articulate; and hurry- 
ing from them to his chamber he gave vent to his tears. 
When his agitated feelings were in some measure tran- 
quillized, he washed his face, and assuming an air of 
indifference, met his family and guests. 

Three tables were prepared; one for the governor of 
E>ypt, another for his eleven brothers, and a third for 
the nobles who were admitted to his society, and who 
could not submit to the abomination of eating with the 
Hebrews. 

Charles. Dear mother, your narrative so often en- 
f 2 


66 


Story of Joseph. 

counters the customs or prejudices of the ancients, of 
whom I am always anxious to learn what I can, that I 
am tempted to interrupt you. Pray tell me why these 
people could not eat together. 

Mother. Because the Hebrews, who at that time 
made no distinction in articles of food, would eat the 
flesh of animals held sacred by the Egyptians; and the 
abhorrence of the latter for such a profanation would not 
permit them to sit at table with those who committed it. 

But though offensive in this particular, the strangers 
were treated with extraordinary civility. Arranged 
carefully in the order of their birth, they received each a 
portion from the governor’s table; but Benjamin’s was 
five times the quantity of any of his brothers. This 
singular attention amazed them; but as they saw no im- 
mediate occasion of alarm, they enjoyed the present mo- 
ment in feasting and mirth. Early the next morning 
they commenced their journey homeward laden with 
provisions as much as they could possibly carry. But 
scarcely had they lost sight of the city, when they were 
overtaken by the very steward who had seemed so stu- 
dious of their comfort, and abruptly reproached with 
having returned evil for good in that they had stolen the 
golden cup of his master! Confident in their innocence, 
and seeing only in this disgraceful charge some new 
oppression of their mysterious persecutor, they fearlessly 
inquired, how they who had brought back the money 
discovered in their sacks on the former occasion, which 
they might have concealed and retained, could now be 
suspected of an action they abhorred? And to evince 
their indignant sincerity, they added, “let him die with 
whom the cup shall be found.” The terms were accepted 
and the baggage immediately examined; beginning with 
Reuben’s and descending to Benjamin, when lo! in the 
sack of the latter the goblet was found. 

Fanny. Alas! Had he stolen it indeed? 

Mother. O no — it was placed there secretly by Jo- 
seph’s direction, who intended by these trials to bring 
them to a sense of their guilt. Their conviction had 
seemed yet incomplete; but now overpowered entirely 
by the dreadful result of their own stipulation, they saw 
the hand of God taking vengeance for their brother’s 


67 


Story of Joseph. 

blood. In awful suspense they returned to the presence 
of Joseph, and prostrating themselves at his feet, they 
exclaimed, “ what shall we speak, or how shall we clear 
ourselves! God hath found out the iniquity of thy ser- 
vants: behold we are my lord’s servants, both we, and he 
w r ith whom the cup is found,” 

“ God forbid,” returned he, “ that I should do so: the 
man in whose hand the cup is found, he shall be my ser- 
vant, as for you, get you up to your father in peace.” 

This determination was the climax of their sufferings. 
To see the sorrow they had once wantonly brought upon 
their father by tearing from him his favourite, renewed 
in the loss of Benjamin, they could not endure. Judah, 
therefore, encouraged by the amiable deportment of Jo- 
seph, approached him, and deprecating his anger, he pray- 
ed to be heard. He then went on to rehearse with the 
simple eloquence of heartfelt grief, the whole history of 
their coming into Egypt. He painted the anguish of his 
father for the loss of Joseph, his best beloved child, his 
subsequent tenderness for Benjamin, the only remaining 
son of their mother, and his excessive unwillingness to 
trust him out of his sight. Nor did he forget indirectly to 
appeal to the generosity of the governor, by reminding 
him that the unhappy Israel would not have been brought 
into this dilemma but for his own rigid inquiry, — “ have 
ye yet a brother?” and his refusal to let them have corn 
except their younger brother came down. “Suspecting 
no danger,” he continued, “he had readily become the 
surety for his safety; and now that the liberty of Benja- 
min was thus inexplicably forfeited, he would pay the 
penalty in his stead, for he could not return and behold 
the anguish of his father.” 

This pathetic speech of Judah, not one word of which 
can be omitted without losing a significant expression, 
was admirably adapted to affect such a man as Joseph; 
his firmness was conquered- — the tide of tender emotions 
could no longer be restrained — and hastily commanding 
every one except the culprits to leave the room, he ex- 
claimed, “I am Joseph — does my father yet live?” Amaze- 
ment, joy, and shame, overpowered his brethren. Silence, 
the most profound, could alone declare the tumultuous 
passions which mingled in their bosoms. He saw them 


68 


Story of Joseph . 

unable to speak, and generously encouraged and com- 
forted them — “Come near, I pray you, said he, I am Jo- 
seph your brother, whom ye sold into Egypt; be not 
grieved therefore nor angry with yourselves that ye sold 
me hither, for God did send me before you to preserve 
life.” Seeing them incredulous, and pitying their con- 
fusion, he continued to assure them, “ haste ye, go to my 
father and say to him, thus saith thy son Joseph — God 
hath made me lord of all Egypt; come down unto me, 
tarry not, and I will nourish thee, for there are yet five 
years of famine; thou shalt dwell in Goshen, with all 
that thou hast, lest thou come to poverty. Your eyes see, 
and the eyes of my brother Benjamin see, that it is my 
mouth that speaketh unto you; tell my father of all my 
glory in Egypt, and all that ye have seen, and haste and 
bring down my father hither.” The generous effort to re- 
lieve his troubled brothers was now exhausted. Lan- 
guage refused any longer her aid; but throwing his arms 
around his beloved Benjamin, and by turns embracing 
them all, tears, the natural eloquence of unutterable ten- 
derness, expressed the rest! 

Tranquillity and confidence by degrees succeeded 
these impassioned feelings, and they conversed affection- 
ately together. In the mean while, the report of this un- 
expected meeting had gone abroad. The violence of Jo- 
seph’s agitation had been overheard by his servants; 
every one rejoiced in the happiness of their benefactor; 
and Pharaoh himself, embracing every opportunity to 
testify his high regard for him, gave immediate command 
that carriages should be prepared to bring down the fa- 
ther of Joseph and his whole family into Egypt. “ Re- 
gard not your stuff,” said the liberal prince, « for the 
good of all the land of Egypt is yours.” 

Preparations were accordingly made, and the sons of 
Iarael, laden with provisions and presents both for him 
and themselves, returned to their father with the tidings 
of Joseph’s existence and elevation in Egypt. 

Fanny. These tidings would be almost as insupporta- 
ble to Jacob as the former had been, though from an op- 
posite cause. 

Mother. His feeble spirits fainted under the excess 
of surprise and joy, and only the evidence of the carria- 


69 


Descent of Israel into Egypt. 

ges provided by Joseph and the munificent monarch 
whom he served, to transport him with all that he had, 
could convince him that such great and unexpected bless- 
ings were his. “ It is enough, (said he) Joseph my son, 
is yet alive — I will go and see him before I die.” 

Fanny. I suppose Israel intended to return to the land 
of promise, and die there? 

Mother. He might reasonably have cherished such 
a hope, because he had not yet attained, as he afterwards 
told Pharaoh, to the years of the life of his fathers: but 
he certainly knew that his posterity should return. Yet 
knowing also, that they should be afflicted in a land 
wherein they were strangers,” this sudden removal of 
his whole family to a foreign country, was calculated to 
fill his mind with anxious reflections on the probable 
consequences of an event so remarkable. 

Arriviug at Beer-sheba, on his journey into Egypt, 
Israel was forcibly impressed with the kindness of Pro- 
vidence to his family. Here, was “the Well of the Oath,” 
the memorable spot where Abraham and Isaac, had re- 
ceived the homage of the king of Gerar. Here, then, he 
stopt to offer a sacrifice of thanksgiving to Him, who had 
so marvellously restored his lamented son! After this 
act of duty he was encouraged in a vision to prosecute 
his journey without fear; for in Egypt, His presence 
would be with him, and, there, he should become “ a 
great nation.” 

Catherine. Was this then the beginning of that bon- 
dage so famous in the history of the children of Israel? 

Mother. Chronologists date the affliction of Abra- 
ham’s posterity “ in a land wherein they were stangers,” 
from his leaving Chaldea, his native country — -but the 
“ bondage ” in Egypt, so familiar .to every reader of the 
Bible, began at this time; “ yet their residence in that 
country commenced (B. C. 1706,*) under the most flat- 
tering auspices. They were met on the way by Joseph 
in his chariot, and in the arms of his long-lost son, the 
full soul of the happy father received the fruition of 
earthly bliss! “ Let me now die,” said he, “ since I have 
seen thy face.” When tears and embraces, had relieved 
the unutterable feelings of both, Israel and five of his 
*See Note, p. 29, 


tO Descent of Israel into Egypt 

sons, were conducted to the king. The venerable patri- 
arch was seated in the royal presence, and questioned 
of his age and occupation; and when he answered “ thy 
servants are shepherds/’ the land of Goshen, a section 
rich in pasturage, was assigned to them, and the flocks 
of Pharaoh were committed to their care. 

Two years of the famine were spent, when Israel 
came with his family into Egypt. During five more, it 
continued with such distressing severity, that all the rich- 
es of the inhabitants came into the royal treasury to pro- 
cure the means of subsistence. When their money was 
exhausted, they brought in their cattle, of every descrip- 
tion, and exchanged them with Joseph for bread. Still, 
the earth withheld her fruits, and the starving people 
crowded around him, “ Shall we die before thine eyes? 
—take us and our land — we will be servants to Pharaoh, 
only give us bread.” 

But this upright minister would not aggrandize even 
the prince who had elevated him to the second place in 
the kingdom, to the prejudice of his fellow subjects; but 
employed the plenitude of his power for the advantage 
of both. He improved the condition of some, by remov- 
ing them to more convenient habitations, and generously 
restored four-fifths of the lands of all; retaining but one 
for the king: and this regulation continued afterwards 
for ages. One-fifth of all the territories of Egypt be- 
longed to the king, excepting the lands of the priests, 
who were wholly exempted from tribute. 

Catherine. How old was Jacob when he entered 
Egypt? 

Mother. A hundred and thirty years — and he lived 
afterwards, seventeen in Goshen; respected by the Egyp- 
tians, and happy in a flourishing family. His long and 
checkered life was now drawing to a close. Sickness 
and exhausted nature had confined him to his bed, when 
Joseph, whose attendance at the court of Pharaoh kept 
him necessarily at some distance from Goshen, and who 
added to his other excellencies that of duteous attention 
to his father, having heard of his declining state, came 
immediately to see him. Revived by the sight of his be- 
loved son, and animated by the desire to communicate 
some things of moment, the venerable patriarch raised 


Israel blesses his sons. 


71 


himself up in his bed and collected all his remaining 
strength for an interesting conversation. 

With pious recognition of the extraordinary Provi- 
dence which had directed his way and supported him in 
distress, he was recounting to Joseph some of the most 
affecting incidents of his life, when indistinctly perceiv- 
ing the youths, Manasseh and Ephraim, whom Joseph had 
brought with him to visit their grandsire, he inquired who 
they were. “ They are my sons (returned Joseph,) whom 
God hath given to me in this place.” “ I had not thought 
to see thy face,” exclaimed Israel, recollecting the mourn- 
ful years when he thought his darling was lost to him 
forever, — “ I had not thought to see thy face, and lo! 
God hath shown me also thy children!” 

Then blessing Joseph in the name of “the God who 
had fed him all his life long,” he embraced the children, 
and laying his right hand on the head of Ephraim, pre- 
ferring him before Manasseh, who was the elder, he add- 
ed these remarkable words, “ The Angel which redeemed 
me from all evil , bless the lads — and let my name be 
named on them and the name of my fathers, Abraham 
and Isaac, and let them grow into a multitude in the 
midst of the earth.” 

Fanny. What do you understand from the words 
which you call remarkable in the blessing of Ephraim 
and Manasseh? 

Mother. They are worthy of remark because, they 
show the faith of Jacob in the better part of the bless- 
ing bestowed on his posterity; for exemption from all 
temporal evil, was no more the lot of Jacob than of any 
other human being. “ Few and evil (said he to the Egyp- 
tian king) have been the days of the years of my pil- 
grimage.” The most exquisite sufferings to which the 
life of man is subjected, had proved the faith of Jacob. 
Exiled in his youth from his country, and the caresses 
of his fond mother; flying from the vengeful hand of an 
only brother whom he knew he had injured; disappointed 
in a love which he had confidently cherished, and defraud- 
ed of the reward of his servitude; his inmost soul afflic- 
ted by the loss of his favourite child, though mercifully 
kept in ignorance of the unnatural hand which inflicted 
the blow, grieved on another occasion, by the perfidious 


72 


Israel blesses his sows. 


cruelty of Simeon and Levi; and deprived at length by 
death of his long-loved Rachel! — these were the sorrows 
of that pilgrimage which was now coming to a peaceful 
end. One duty yet remained to be performed — one more 
important scene to fill the variegated drama. 

Abraham, you may remember, was first selected to be 
the depository of the special Blessing: Isaac after him, 
was preferred to Ishmael, the elder of his two sons; and 
Jacob rather than Esau, of the sons of Isaac, to trans- 
mit it to their posterity. Jacob is now, in like manner, 
to hand it down to the chosen individual amongst his 
numerous children. 

On his death bed, therefore, he called them together, 
and whilst he blessed them severally, expatiating on the 
various fortunes that should in future days befall them; 
he distinguished Judah as “ He whom his brethren should 
praise, to whom his father’s children should bow down.” 

“ He with whom the Sceptre of Israel should remain 
till Shiloh should come, and to whom the gathering of 
the people should be.” 

Fanny. Do the subsequent scriptures show the accom- 
plishment of these prophecies? 

Mother. Beyond all question, as several learned com- 
mentators have demonstrated. You will read some of 
their works I hope, with great satisfaction. They are 
highly worthy of your attention, because they evince the 
truth of sacred writ by showing how exactly the fortunes 
of Jacob’s children corresponded with his predictions. 
This is the only view in which they are interesting to 
us, that pronounced on Judah, alone, excepted. That 
being the grand link in the chain of our story, demands 
a brief explanation. 

The Hebrew word which is rendered sceptre in our 
text, has several other senses in that language. In the 
same chapter it is translated tribe, which interpretation 
would more exactly apply to the prophecy of Jacob. The 
sceptre of royalty did indeed proceed from Judah, and 
it remained with him through a long period of the Isra- 
elitish history. The regal dignity in its fullest sense, 
was taken from them when Judea was subjected to the 
Babylonians, Persians, Greeks, and afterwards to the 
Romans. But the tribe-ship of Judah, did actually re- 


Death of Israel. 73 

main till Shiloh came, although the other tribes of Isra- 
el had been broken and scattered, long before that event. 

The word Shiloh is likewise variously interpreted, but 
however understood, it is agreed by almost all commen- 
tators, both ancient and modern, to mean the sent — or 
the Messiah “whom the Father hath senV* — to whom the 
nations were gathered, and in whom all the spiritual 
promises to Israel will be accomplished. 

From this formal division by Israel, the political go- 
vernment of tribes took its rise; Ephraim and Manasseh, 
constituting two, in the place of their father Joseph, ac- 
cording to the will of the patriarch. The dying exile 
also took an oath of his sons, especially of Joseph, as 
possessing chiefly the power to execute his will, to carry 
him into Canaan, and bury him with his fathers, in the 
sepulchre which had been purchased by his ancestor 
when he was a stranger in that land, for the burial place 
of Sarah; where Abraham and Isaac, and Rebekah and 
Leah, had also been laid. Accordingly, his remains were 
carried with great pomp into Canaan, (B. C. 1689,) at- 
tended by all the males of his family, and a great retinue 
of noble Egyptians, and laid in the cave of Macpelah. 

Fanny. Deprived now of their natural protector, and 
wholly in the power of Joseph, his brothers would begin 
to fear that they might be sacrificed to his just resent- 
ment, no longer restrained by reverence for their com- 
mon parent. 

Mother. There you misapprehend his character. 
This illustrious man was always superior to circum- 
stances. The fear of God was the governing principle of 
all his actions. Dis amiable nature was melted to tears 
when they sent messengers to deprecate his anger, and 
afterwards came and prostrating themselves, presented 
his departed father’s request, that he would forgive them! 
“ Am I,” said he, “ in the place of God? It is Ilis to 
punish, and mine to obey His will. He sent me before 
you into Egypt, to save much people alive; now, there- 
fore, fear not; for I will nourish you, and your little ones.” 

The useful life of Joseph, was protracted to the length 
of an hundred and ten years; and under his affectionate 
care, his family grew and flourished. (B. C. 1635.) In 
his last hours, he reminded them that they were to return 
G 


7 4 


Character of Joseph . 

to their own country, and enjoined them to carry up his 
bones and deposit them with those of his ancestors. His 
unmerited kindness to them had secured their obedience, 
and they preserved his body for that purpose, by em- 
balming it after the manner of the Egyptians. From the 
sacred records, we learn no more of this celebrated ruler, 
but profane writers have said, that the Egyptians con- 
tinued long to venerate the name of their benefactor. 

To the fascinating power of such an assemblage of 
endowments, without the alloy of a single vice, as much 
as to the affecting vicissitudes of his fortune, we may 
ascribe the pleasure with which we contemplate the 
beautiful story of Joseph. No human invention has 
hitherto exceeded in variety and interest the surprising 
scenes of his life. Nor has all the imagery of poetry ever 
touched the heart like the pathos of its simple unadorned 
style. The bursts of nature’s own emotions on several 
occasions are altogether inimitable! and the speech of 
Judah to the unknown governor of Egypt, particularly, 
is a finished model of successful pleading. Severely tried 
in a variety of circumstances, Joseph was faithful in all. 
The lustre of his piety augmented the splendour of a 
court, and illumined the gloomy cells of a prison. Dili- 
gent and submissive in adversity — active and beneficent 
in prosperity — as a statesman — a son — and a brother — 
he was prudent, dutiful, and generous; diffusing blessings 
while he lived, and erecting for posterity, a monument 
of transcendant virtue. 


EXODUS. 


Mother. Many of the facts recorded in the narrative 
of Moses, are corroborated by corresponding stories in 
the writings of profane authors; but they shed no light 
on the train of events which brought the Israelites into 
the state of servitude and affliction in which we find them 
at the opening of the book of Exodus. 

This name, like that of Genesis, indicates the subject 
of the book — our young Grecian can give us a literal 
translation of the word. 

Charles. Exodus is derived from the two Greek words, 
ex, from; and odos, the way ; and signify the going out 
or departure. 

Mother. Yes; and therefore applied to this book; 
because it begins with an account of the Israelites going 
out of Egypt. 

At the conclusion of Genesis and death of Joseph, 
more than half a century before the period on which we 
are now entering, we left them in great prosperity in the 
district of Goshen, enjoying the protection of a benevolent 
monarch, and the recompense of those advantages he had 
derived from the wisdom of that statesman. 

From that time to the present, there is a chasm, which 
we have no means of supplying; but must be content to 
take up the concise account of Moses — that “ a new king 
had arisen, who knew not Joseph.” That is, he had not 
personally known him, but he probably knew, that the 
ample revenues of Egypt, were obtained by the sagacious 
measures of that excellent minister. When this Pharaoh 
came to the throne he found the Israelites a very nu- 
merous people — his subjects indeed, but bound by no 
common tie to his interest. They were separated from 
the natives, not only by their dwelling in the district of 
Goshen, but by customs peculiar to themselves, and by 
the worship of a Deity unknown to them. Six hundred 


76 


Birth of Moses. 

thousand men in number, situated on the border of Ara- 
bia, they presented a convenient ally to that lawless 
power, in her predatory irruptions into Egypt. To all 
these alarming circumstances, should a spirit of insur- 
rection be added, the Hebrews would be too formidable 
to be dispersed. “ They are more and mightier than we,” 
said this new king to his people. “Let us be wise betimes 
and break down their power, by hard labour and severe 
treatment.” 

Fanny. One would think that the people remembering 
their obligations to Joseph, would refuse to aid in per- 
secuting his brethren. 

Mother. The generation that had been preserved by 
his wisdom and foresight, had passed away. If their 
children had been instructed in the duty of gratitude, 
a despotic government might render it of no use to the 
poor Hebrews. But they had a more efficient friend; that 
divine Providence which had great things in store for 
the sons of Abraham, was “on their right hand, and on 
their left,” — they were supported in their affliction, and 
they continued to grow and prosper. 

But what was to be done? This powerful people must 
be crushed — the murder of their helpless infants would 
at least arrest the progress of a growing population: Ac- 
cordingly, by a royal edict, every male child of the ob- 
noxious strangers was, from the date of that instrument, 
consigned to the river Nile — whilst the less dreaded fe- 
males were allowed to live. Various are the means by 
which tyranny may depress, and at length triumph over 
its devoted subjects; but here its purpose was defeated 
by the excess of its cruelty, for the agents it employed 
would not concur in a measure so repugnant to the com- 
mon principles of human nature. They rather secretly 
assisted in the preservation of the Hebrew children, and 
the approving smile of Heaven visibly rewarded the be- 
nevolent individuals who ventured to disobey the despot. 

At this gloomy period of Hebrew history, Moses , their 
deliverer, and legislator, was born. (B. C. 1571.) He 
was the son of Amram, and Jochebed, both of the house 
of Levi, the third son of Israel. Something more than 
commonly promising in the countenance of the child, or 
some happy premonition in the heart of the mother, en- 


77 


Preservation of Moses. 

eouraged her to disregard the mandate of the tyrant, and 
for three months she succeeded in concealing him. When 
concealment was no longer possible she carried him 
privately to the Nile, and laid him on its sedgy border, 
placing his little sister* at a convenient distance to 
bring her intelligence of his fate. Here she knew the in- 
habitants were accustomed to walk, and hoped that some 
compassionate hand might yet be directed to save him! 

To this eventful spot on the very same evening his 
guardian angel brought the Egyptian princess Ther- 
mutis, attended by her ladies. As they rambled on 
the shore a cradle nalf-hid in the rushes arrested her eye 
— curiosity was awakened, and the smiling infant was 
discovered. The cruel policy of her father left no doubts 
of the parentage of the foundling, yet she resolved not 
only to preserve, but to adopt him. The little girl, who 
had now ventured into the group offered to bring her a 
nurse, and the fortunate boy was soon committed to the 
care of his own mother — who could now receive him with 
more joyful gratitude than she had dared to indulge when 
he was first given to her arms! Thus this celebrated 
individual was rescued, by means seemingly the most 
accidental, from impending death, to fulfil the prediction 
delivered to Abraham; — to lead his brethren out of Egypt 
— to sustain them forty years in a wilderness — to insti- 
tute a body of laws for their government, and finally, to 
record the whole wonderful transaction with the pen of 
inspiration. 

But notwithstanding the happy Jochebed was now sure 
of a powerful protector for her child, she did not venture 
to assert her right to detain him, but restored him when 
he was weaned, to the princess, and accepted a compen- 
sation for the delightful service she had performed. By 
this lady he was called Moses, because she drew him out 
of the water — and by her care he was educated in the 
learning of Egypt. 

Egypt was, at that time, the residence of the arts — 
the seat of science. Science had not, indeed, made much 
progress in the world; but all that she had done was, 
perhaps, known to that country. 

Catherine. It is very remarkable that Moses should 
* Miriam, who is often mentioned in the succeeding history. 
g 2 


7 8 


Moses flees to Midiart. 

have been not only preserved, but even qualified for his 
work by the very people who were endeavouring utterly 
to destroy his nation. Was he ignorant in his youth of 
his connexion with that people? 

Mother. During his earlier years it is probable he 
thought himself to be in reality what he was called, “the 
son of Pharaoh’s daughter;” for while he was nursed in 
the house of his father, he could not have been made ac- 
quainted with the dangerous secret of his adoption by 
that princess. But he had learned it some time before 
his fortieth year. At that time we find he had such a 
decided predilection for his brethren, that seeing, as he 
passed along, an Egyptian and a Hebrew engaged in a 
quarrel, he promptly took part with the latter, and slew 
their enemy. 

This act of violence immediately became public and 
endangered his life. The next day attempting to inter- 
pose between two of his own countrymen, whom he found 
contending angrily together, he was abruptly repulsed 
with the question — “ Who made thee a Judge over us — 
wilt thou kill me as thou killedst the Egyptian yester- 
day?” — This contemptuous rejection of his offered me- 
diation at once suggested to Moses, the necessity of pro- 
viding for his own safety. He saw the publicity of his 
rash deed, and the indisposition of his brethren to protect 
him from the vengeance of Pharaoh. If at this time he 
was informed of the part he was to act in the emancipation 
of Israel, he saw that they were not yet prepared to co- 
operate with Him. Retirement from Egypt for a time was 
then the obvious dictate of prudence, and Midian, con- 
tiguous, and inhabited by the descendants of Keturah 
the last wife of Abraham, presented a convenient retreat. 
Thither he fled, and found a happy asylum in the house 
of Jethro, the priest or the prince of that country, in con- 
sequence of having assisted his daughters in watering 
their flocks at a well where he had rested in his way. In 
process of time, he connected himself with this family, 
by marrying one of the daughters, and seems to have 
remained contentedly with them during the life of the 
king of Egypt, and until another Pharaoh had ascended 
the throne.' 


Moses sent to Pharaoh. 


79 


Charles. I observe, mother, that you call all the kings 
of Egypt by the name of Pharaoh. 

Mother. That was a common appellation by which 
their sovereigns were distinguished in those days, and, 
in the Egyptian language, signified king. He who now 
wore the crown was hardened in iniquity, and the conse- 
quent suffering of the Israelites became intolerable. 
Their prayers and complaints ascended to the God of 
their fathers, and the period approached when they should 
be delivered, and their unfeeling oppressors receive a 
just retribution. 

(B. C. 1491.) Preparatory to this grand event, whilst 
Moses was tending the llock of his father-in-law, on a 
memorable day, at the foot of mount Horeb, he was sur- 
prised by the appearance of a Bush in flames; and con- 
tinuing to burn, yet not consumed! While he gazed on 
the phenomenon, a voice proceeding from it, commanded 
him to put off his shoes, for he stood on holy ground.* 
“I am,” continued the speaker, “ the God of thy fathers, 
of Abraham, of Isaac, and of Jacob — I have seen the af- 
fliction of my people, and am come down to deliver them. 
I will send thee unto Pharaoh that thou mayest bring my 
people out of Egypt, to a land flowing with milk and 
honey.” Astonished at the presence of the Deity, and 
humbled by a sense of his own insignificance, yet en- 
couraged by the gracious communication, Moses ex- 
claimed, “Who am I that I should go to Pharaoh and 
bring forth the children of Israel out of Egypt?” — “Cer- 
tainly I will be with you,” said the great Supreme; “and 
thou shalt say to the children of Israel: 1 am, (that is, 
whose existence is not derived) hath sent me unto you, 
and when thou hast brought them forth, thou shalt worship 
in this mountain — Go, gather the elders of Israel together, 
and say to them, ‘The Lord God of your fathers has 
visited you, and will bring you out of affliction, into a 
land flowing with milk and honey;’ and they shall heark- 
en to thy voice, and ye shall say to the king, ‘The Lord 
God of the Hebrews hath met us, let us go, we beseech 
thee, three days’ journey into the wilderness, that we 
may sacrifice unto the Lord our God.’ I am sure he will 

* A ceremony in the East to this day; in some circumstances a token 
of respect; equivalent to uncoTeripg the head among us. 


80 Moses goes to the Elders. 

not let you go, and I will smite Egypt with all my won- 
ders, and after that he will let you go.’ 

« And that he may believe that the Lord God of Abra- 
ham, the God of Isaac, and the God of Jacob, hath sent 
thee, cast the rod that is in thy hand on the ground.” 
Moses obeyed, and it became a serpent. " Put forth thine 
hand, and take it up,” — he did so, — “and it became a 
rod in his hand.” 

These, and other manifestations of transcendant power, 
ought to have silenced the timid Hebrew, yet, perhaps 
remembering that his brethren had once rejected his 
offered friendship, he hesitated. “ I am not eloquent 
neither heretofore, nor since thou hast spoken to thy 
servant, but am slow of speech.” Nor did he obey till he 
was reassured, that the Lord would be with him, that 
Aaron his brother, “ who could speak well,” should be 
associated with him, in the mission to the king, and that 
he might visit his father’s house securely, for those who 
sought his life were now dead. 

His fears thus graciously removed, he took his wife 
and his two sons, and immediately began his journey. 
In the wilderness on his way, he was met by his brother, 
already instructed in the great work on which they were 
about to enter; and communicated to him the awful in- 
terview to which he had been admitted, at the foot of 
Horeb, 

Empowered by supreme authority, and enlightened 
by divine inspiration, a short conference matured their 
plan. They proceeded into Egypt, gathered the elders of 
their people together, and laid before them the command 
they had received, performing in their presence several 
miracles, the signs and the seals of their mission. 

Catherine. What kind of an officer was an Elder of 
Israel, at that time? A people completely subjugated, 
having authority at all, seems to be a paradox. 

Mother. Though their condition in Egypt had be- 
come very discouraging, and might almost preclude 
every ray of hope, yet many of them would doubtless 
confide in the promise, that they should in due time be- 
come an independent nation. To this end it was neces- 
sary, that they should be held together by some peculiar 
regulations, otherwise they must have been lost in the 


Demands the liberation of Israel. 81 

course of several centuries among the natives of that 
country. These would naturally be dictated by the heads 
of their tribes, or principal families, who were in all cir- 
cumstances, honoured and obeyed in ancient times. They 
are here called Elders, and were the representatives of 
their nation, when they acknowledged the goodness of 
God, in sending Moses and Aaron to their relief. 

The acquiescence of the chiefs being secured, the am- 
bassadors repaired to the king, and demanded in the name 
of Jehovah, the God of Israel, the liberation of His peo- 
ple, that they might go into the adjacent wilderness to 
sacrifice. But the demand was rebellion! Possessed of 
absolute power, and satisfied with his own sufficiency, 
the king of Egypt recognized no authority in the voice 
of Jehovah! “Who is Jehovah,” said the imperious des- 
pot, “ that I should obey his voice?” Vainly then did 
Moses and Aaron repeat His command, and urge the 
necessity of obedience — a sacrifice was but a pretext to 
indulge the idleness of the Hebrews, and their advocates 
were the instigators of insurrection! New burdens were 
therefore added, and their tasks were increased beyond 
the possibility of performance. 

From the circumstance of their being “ tasked in ma- 
king bricks” and employed “ in the erections of cities,” 
there seems reason to believe that this oppressed people 
were now labouring in the erection of the pyramids, those 
stupendous monuments of Egyptian greatness. They 
had hitherto been furnished with straw, a necessary in- 
gredient with them, in the manufacture of bricks, of 
which a certain number had been required daily at their 
hands: but now they were obliged to gather straw for 
themselves, whilst yet the usual number of bricks was 
exacted! To enforce the impracticable order, measures 
of the severest rigour were used by the overseers, until 
the anguish of the sufferers broke out into passionate 
complaints against Moses and Aaron. The monarch still 
deaf to entreaty, they saw no prospect of the promised 
liberation, and "in the ambassadors of Heaven, only the 
odious cause of accumulated evils! 

Repeated interviews with the king of Egypt, and re 
iterated demands forthe freedom of the afflicted Hebrews, 
producing nothing but contumely and defiance, the arm 


82 


Plagues of Egypt, 

of Moses was now stretched out and sustained and di- 
rected by the God of nature; miracle upon miracle, as- 
tonished the infatuated monarch, and overwhelmed with 
distress his devoted subjects. Their waters were turned 
into blood, and frogs and vermin infested the whole land. 
Their cattle were swept off by disease, and the people 
groaned under the anguish of loathsome boils. Tremen- 
dous storms of thunder and hail destroyed vegetation, 
and the beasts of the field. Swarms of locusts covered 
the whole face of Egypt; and impenetrable darkness ob- 
scured the light of the sun for three whole days! 

Charles. Did the Egyptians endure all this, without 
interposing for their own relief? 

Mother. They did not. They besought Pharaoh, to 
let the people go.” “Knowest thou not yet (said they) 
that Egypt is destroyed?” But they entreated in vain! 
Deceived by the arts of his magicians, who were permit- 
ted to imitate some of these preternatural effects, his 
proud heart was hardened. Sometimes overpowered by 
the cries of his people, and his own aggravated sufferings, 
he was ready to submit to the Hand that inflicted them, 
and expel the people for whose sake it was displayed, 
with all that was required. But again exasperated by 
seeing the district of Goshen, their habitation, exempted 
from these accumulated horrors, he detained them and 
withstood the plainest manifestations of the Divine will. 

One judgment remained — one more severe, than had 
yet tried the obdurate king. The angel of death stretches 
out his destructive arm over their whole land — and the 
silence of midnight was disturbed by the cries of grief 
and horror! The cup of anguish is now indeed filled to 
the brim — loud lamentation proceeds from every house, 
and parental love discovers one tangible nerve even in 
the inflexible heart of Pharaoh; for the heir of his throne 
is laid low, undistinguished among the dying multitudes 
— the first-born of every family, from the palace to the 
prison! 

Touched on this tender string, he now felt that there 
was a power capable of subduing even him! And uncer- 
tain where the angel would stay his destroying hand, he 
called hastily for Moses and Aaron, who were employ- 
ed with their brethren in the celebration of a solemn 


83 


Hebrews leave Egypt. 

feast, and turned them out of his dominions. “ Get you 
forth,” cried the distracted prince, “from among my 
people, both ye, and the children of Israel, serve the 
Lord, as ye have said; take your Hocks and your herds, 
and begone, and blesfc me also.” 

Charles. Pharaoh then was truly humbled, when he 
would condescend to ask for the prayers of his enemies? 

Mother. His own heart was still his greatest enemy. 
You will presently see, that his transient submission was 
extorted by his fears alone, and was not the effect of 
genuine faith and repentance. 

Fanny. The feast of which you just now spoke, I be- 
lieve was the Passover? 

Mother. The feast of the Passover, (of which you 
will hear, when we come to speak of the Mosaical in- 
stitutions) was first appointed on that memorable night, 
and handed down to successive generations, as the me- 
morial of their deliverance from “ the house of bondage.” 

Whilst the Hebrews were engaged in this act of obe- 
dience, they were urged to depart from a place upon 
which, every moment of their stay, seemed to bring ad- 
ditional evils. Before the day appeared, therefore, with- 
out time to prepare food for their journey, they were 
obliged to set out. This deliverance, however, was not 
altogether unexpected. The gracious promise given to 
their fathers, had led them to look for the appointed 
time. In full confidence of its arrival, the body of Jo- 
seph had been embalmed and kept in a coffin, and was 
now, agreeably to their engagement, carried with them 
out of Egypt. (B. C. 1491.) 

Charles. Their coffins must have been of more dura- 
ble materials than ours, otherwise, they could not have 
removed the remains of Joseph, perhaps a century after 
his burial. 

Mother. Nearly a century and an half, had elapsed 
since his death. I follow our common translation in using 
the word coffin, but we must not associate with it the 
idea of a receptacle like our own. It is perfectly well 
known, that the sepulchres of the ancients were vaults 
hewn with immense labour, out of the solid rock, and 
so imperishable, that they are shown at the present day, 
amongst the curiosities of the Holy Land.* 

* See Clarke’s Travels in the Holy Land. 


84 


Pharaoh pursues the Hebrews . 

The “land of Goshen,” the habitation of the Israel- 
ites, lay near the north-western termination of the lied 
Sea. Hence, they might, by an easy journey, have reached 
their promised land, but much was yet to be done before 
they were prepared to enjoy that repose. 

Born and educated in slavery, and amongst an idola- 
trous people, they necessarily partook of the moral de- 
basement incidental to that unhappy condition. To ame- 
liorate their manners, therefore, and qualify them for the k 
high and conspicuous rank they were about to assume, 
as an independent nation, and God’s peculiar people, 
they were led into the wilderness of Shur, and there in- 
structed by a constitution framed especially for their go- 
vernment. 

The threatened judgments seem already to have been 
executed, but neither judgment nor mercy had yet sub- 
dued the desperate Pharaoh. We must now return to our 
narrative, and accompany him to his final destruction. 

Though the king of Egypt had so far relented, that he 
had suffered the Israelites to depart, and had even en- 
treated them, to “ pray for him, also” — yet they had 
scarcely left his dominions, when his avaricious soul ac- 
cused him of folly in releasing so numerous a body of 
profitable subjects. 

He had seen that that despised people were the pecu- 
liar care of an uncontrollable Power; but had experienced 
too, that He was also a merciful Being, who seemed to 
have been propitiated even by his insincere promises. 
But he might be like, the gods of Egypt — a local deity, 
— he might protect his people in Goshen, and abandon 
them in the desert! Thus beguiled to his own ruin. Pha- 
raoh hastily collected his armies, his horsemen, and his 
chariots— a very great multitude, and pursuing the Isra- 
elites, overtook them, encamped by the sea. 

Catherine. Of what sea do you speak? 

Mother. By the Sea , or emphatically the great Sea 
in scripture, is generally understood the Mediterrane- 
an. But the sea here spoken of was the Arabian gulf or 
Red Sea. Instead of passing from its northern point, 
near which the land of Goshen was situated, immedi- 
ately into the promised land, which might have been ct 


85 


Passage of the Red Sea. 

fected in a few days, the Israelites were directed to pro- 
ceed along its western border and encamp near a place 
called Pi-hahiroth. 

Here, obstructed by the water on one hand, and by 
mountains on the other, they seemed to offer an easy 
conquest to the enraged potentate and his mighty hosts. 
Terrified and disheartened, they upbraided Moses and 
Aaron. “ Did we not say unto thee in Egypt, that it 
were better for us to serve the Egyptians than to die in 
the wilderness?” 

Catherine. It seems wonderful that this people 
should be discouraged by any dangers however great, 
when so many miracles had been exhibited expressly to 
show them, that they were under the care of Omnipo- 
tence. 

Mother. Nay, more, when they had at the very mo- 
ment a visible emblem of his presence! for it is said, “the 
Lord went before them by day in a pillar of a cloud, to 
lead them the way, and by night in a pillar of fire to give 
them light.” 

When their pursuers came within view, their intrepid 
leader aroused their fainting hope by the assurance, that 
the Egyptians whom they then saw, they should see no 
more forever; for the Lord of Hosts would fight for them. 
“ Bid the people go forward,” said their Supreme Com- 
mander to Moses, “ but lift thou up thy rod, and stretch 
thine hand over the sea and divide it, and the children 
of Israel shall go on dry ground through the midst of the 
sea.” 

Moses obeyed, and the “ waters were driven back by 
a strong east wind, which blew all that night,” so that 
they passed over in perfect safety; the divided waters 
erecting a wall on either side! Meanwhile their pillar of 
light had removed from before them, and stood between 
their camp and that of their enemies; illuminating the 
one, and involving the other in total darkness! 

But this last token of divine forbearance was contemn- 
ed by the infatuated king, equally with those that had 
gone before. He rushed blindly on, not knowing perhaps, 
whither he went, and was overwhelmed by the returning 
waters, so that of all the dreaded host of Pharaoh, a few’ 
II 


86 


Passage of the Red Sea . 

dead bodies cast up by the waves were all that the morn- 
ing light discovered to the triumphant Hebrews! 

You remember the prophecy delivered to Abraham in 
the plain of Mamre — that Sarai should be the mother of 
nations — that his posterity should be afflicted in a land 
wherein they were strangers — that they should be deliv- 
ered in the fourth generation-that their oppressors should 
be punished, and “ afterward they should come out with 
great substance;” and here you see the exact accomplish- 
ment. The family of Jacob consisted but of seventy or 
seventy-five persons, when they came into Egypt; they 
were subjugated, and treated with excessive rigour; and 
now were brought out, exactly four hundred and thirty 
years afterward, with six hundred thousand men, besides 
women and children; they came out “ with great sub- 
stance,” and their oppressors were punished. 

Fanny. What was the breadth of the sea at the place 
of this astonishing passage? 

Mother. The sacred record is silent on that question: 
but some pains have been taken to ascertain it. The 
place is believed to be known, and is said to be two or 
three miles across. 

Fanny. But may this not be satisfactorily accounted 
for on natural principles, without supposing a miracle? 
The Israelites perhaps took advantage of an ebb tide, and 
the Egyptians were drowned in its rising. 

Mother. It is not probable that Pharaoh and his offi- 
cers knew .less of the tides of the Red Sea, than did the 
Hebrews: besides, the reflux of the tide would not satis- 
fy the words of Moses; “ the waters were a wall on the 
right hand and on the left.” But if we are inclined to 
give up the fact because infidels have pronounced it im- 
possible, we may with equal reason surrender every mi- 
racle, for they have rejected them all, though establish- 
ed by incontrovertible proof. In this case, it would be 
miraculous, that a multitude of people should be persuad- 
ed that they had passed the bed of a sea without wetting 
their feet; if they had done no such thing. Even the chil- 
dren, who but indistinctly remembered the fact, when 
they heard it recited by Moses and saw it recorded in a 
book as a perpetual appeal to their grateful and undivid- 
ed devotion, would naturally inquire about the manner 
of an occurrence so seemingly incredible; and if they had 


Song of Moses and Miriam. 87 

discovered an imposture, some traces of a refutation 
would have reached us. But any thing like this is so far 
from appearing, that we have traditions of the miracle 
in the books of profane authors. 

Catherine. The people for whose sake i 
ed, would surely be very sensibly affected 
ordinary deliverance. 

Mother. They were at the moment, and they celebrat- 
ed the praises of Jehovah, “ their strength and salvation,” 
in sublime strains, accompanied with instruments of mu- 
sic and dancing. The song of Moses with the chorus of 
Miriam, and the women of Israel, on this memorable oc- 
casion, are recorded in the fifteenth chapter of Exodus. 
The poetry of the Hebrews, of which you have many 
fine specimens in the sacred writings, abound, like that 
of all eastern nations, with strong and lofty images. It 
was evidently written in measured numbers, but whether 
in rhyme, as we generally construct our lines, is uncer- 
tain, for the original pronunciation of the language has 
long been lost. Rhymes, however, are so agreeable to 
our ears, that I have undertaken to give you this lyric 
ode in English verse. Fanny will read it to us. 

SONG OF MOSES AND MIRIAM. 

Fanny. Begin the sacred dance — the timbrels bring, 
Daughters of Israel arise and sing. 

To him, my father’s God, my strength, the Lord 
Who triumphed gloriously — the praise accord. 

My fortress, and my Saviour, he became, 

He leads to war — the Lord his holy name! 

Let Jacob’s grateful sons prepare a place 
Where he may dwell among their favoured race. 

The people he redeemed, his mercy led 
Victorious, through the sea’s exhausted bed. 

The seas are thine! — Obedient to thy will, 

The rolling waves of Araby stood still. 

Raised by Jehovah’s blast, that awful night 
Beheld the barrier, wave on wave, upright. 

Thy desperate foes pursue the hallowed path, 

Darkness and tempest speak thy wasting wrath: 

The flood returns — proud Egypt’s vaunted host 
Their king — their chiefs — their chariots, all, are lost ! 

Low in the whelming waters of the deep, 

Israel’s oppressor, — Pharaoh’s armies sleep! 

The men of Palestine shall trembling hear 
Moab, and Edom, melt, with grief and fear. 


t was perform- 
by their extra- 


&S Quails and Manna sent. 

Which of the gods to whom the nations bend 
Can winds and floods to their deliverance send? 

Glorious in holiness — thy power exceeds, 

Jn praises fearful — doing wondrous deeds! 

Thine is the sword and shield — thy own right hand 
Shall lead thy chosen to the promised land. 

To Him my strength, my fathers God, the Lord, 

Who triumphed gloriously — the praise accord. 

Thou, Lord, shalt bring us to thine heritage, 

And rule — our sovereign king, from age to age. 

Catherine. Our partiality for any essay of yours, mo- 
ther, will certainly decide in favour of your versifica- 
tion. I have kept my eye on the text whilst my sister 
was reading, and find that you have not varied in sen- 
timent. 

Mother. It would have been happy for the Israelites 
if such sentiments of pious gratitude had governed their 
whole conduct. But when they had travelled but a few 
days in the desert of Sinai and began to experience the 
inconveniences and privations inseparable from their 
unsettled condition, they looked back with regret on 
their comparative ease in Egypt, and again assailed Mo- 
ses with the cruel complaint — “ You have brought us to 
die in the wilderness.” Yet mercies and miracles con- 
tinued! — To engage their confidence, as well as to pro- 
vide for their real necessities, they were graciously as- 
sured that they should “ continue to behold the glory of 
the Lord;” that flesh should be given them to eat, and 
bread from heaven should satisfy their hunger. And 
accordingly in the evening an immense number of quails 
alighted round the camp; and the following morning 
their bread descended indeed from heaven! A small 
white substance, Xt like coriander seed, and sweet like 
iioney,” as it is described, and therefore called Manna , 
was found covering the earth. 

“This,” said Moses, “is the bread which the Lord hath 
given you to eat. Gather of it every man according to 
the number which are in his tent, and let none be kept 
until the morning.” Some, notwithstanding, presump- 
tuously kept the Manna over the night, and in the morn- 
ing it was putrid. Moses was displeased at their diso- 
bedience, and repeated the command, to gather ever) 


Sabbath changed. 89 

morning sufficient only for the day. But on the sixth 
day, when they went out for their daily provision, they 
found that a double quantity had fallen. Greatly sur- 
prised, the rulers repaired to Moses, to report the phe- 
nomenon, and to inquire into the reason. 

“ To-morrow,” replied he, “ is the rest of the Holy 
Sabbath ; take a part of the Manna, therefore, and lay it 
up for the ensuing day.” They did so, and found that it 
kept perfectly good. Yet not fully persuaded of the fact 
that Moses had communicated, some of the people went 
out on the seventh day to look for Manna; they found 
none; but received this reproof, “ How long refuse ye to 
keep my commandments and my laws? See — for that 
the Lord hath given you the Sabbath ; therefore he giveth 
you on the sixth day the bread of two days, abide ye every 
man in his place, let no man go out of his place on the 
seventh day.” From that time to the period of their 
pilgrimage they were fed with Manna. An Omer, a 
measure something less than our gallon, was carefully 
preserved to show to their posterity the miracle that had 
sustained them. 

Fanny. Why did the people hesitate to believe a cir- 
cumstance so probable as that of distinguishing the Sab- 
bath from a common day? 

Mother. If the extraordinary quantity of Manna had 
appeared on the day previous to the Sabbath they had 
been accustomed to observe, it would seem natural that 
they should at once acquiesce in the command of Moses. 
But the difficulty he experienced, together with the em- 
phatic language of the text, have led some of our best 
commentators to the conclusion, that a change unexpect- 
ed to them at this time was made. 

The seventh day of the creation, being coincident with 
the first whole day of Adam’s life, he would of course 
begin to reckon his week, and his year, on that day; and 
consequently the day which Christians now celebrate, 
was the sabbath appointed in Paradise, and continued 
by all people, however widely dispersed, until the Isra- 
elites came up out of Egypt. From that period, the chosen 
people were to be distinguished and separated from all 
others by their national institutions, some of which seem 
to have no other object. 


\ 

90 Moses brings ivater from the Rock. 

The beginning of their year had been changed, when 
the Passover was instituted, from the autumnal, to the 
vernal equinox, as a memorial of their deliverance at 
that time from “ the house of bondage:” and a corres- 
pondent change is supposed to have been made in the 
wilderness in the beginning of their week, to remove 
the temptation of mingling with the heathens in idola- 
trous worship. By removing their sabbath to the seventh 
day, the Israelites would be engaged in their common 
occupations on the holy-day of their neighbours, and thus 
be out of the way of allurements, which we find did af- 
terwards, in some instances, entice them from their duty. 

Catherine. Mother, do you think it is immaterial 
whether Saturday or Sunday is kept holy? 

Mother. The command is to devote to God, in a spe- 
cial manner, one-seventh of our time. That being done, 
the moral nature of the command is answered. 

Let us now return to the Israelites, who after eleven 
encampments had come to a place called Rephidim 
where they found no water. Again they repeated with 
additional bitterness their accustomed reproach — “Thou 
hast brought us and our children, and our cattle, up hi- 
therto perish with thirst.’’ The bounteous hand that had 
fed them when hungry, now supplied them with drink. 

The touch of the rod of Moses brought water from a 
rock, and the copious stream refreshed the remainder of 
their journey. The Pillar of Light seems, from that time, 
to have led the people along its margin, for we hear no 
complaints of scarcity of water, for many succeeding 
years, although they travelled in a dry and barren land. 

All these magnificent events could not be confined to 
the knowledge of the persons for whose correction or 
relief they were originally displayed. Their fame went 
abroad, and Jethro, the prince of Midian, a worshipper of 
Jehovah, came to unite with Israel in homage to their 
Almighty Deliverer, — and to restore at the same time, 
his daughter, and her sons, who had been sent back to his 
guardianship, whilst Moses was engaged in his perilous 
mission to Pharaon. 

Remaining with the Israelites some days, Jethro took 
a friendly interest in their affairs, and assisted them by 
his prudent counsel. He saw with concern the incessant 


91 


Ten Commandments given . 

labours of his son-in-law in the government of Israel, and 
suggested the propriety of calling to his aid, inferior ma- 
gistrates, who might take cognizance of the lesser causes, 
while the greater only should be referred to his own 
decision. And “able men,’* he added, ought to be 
selected — “ Such as fear God, men of truth, hating co- 
vetousness.” Such, were accordingly appointed, rulers 
of thousands, rulers of hundreds, rulers of fifties, and 
rulers of tens. Bread and water, the most imperative 
demands of nature, having been already provided, Moses 
was now left at greater liberty to attend to the great 
work of legislation, for which they were chiefly detained 
in an inhospitable wilderness — and it commenced in the 
third month after their departure from Egypt. 

Encamped in the desert of Sinai, before the celebrated 
mount of that name, the whole congregation were gather- 
ed together, and solemnly reminded, that their enemies 
had been signally chastised for disobedience, while they 
“ had been borne as on eagles’ wings.” “Now therefore,” 
said Jehovah, J *if ye will obey my voice indeed, and keep 
my Covenant, then ye shall be a peculiar treasure to me, 
above all people— for all the earth is mine.” “All that 
the Lord commands we will do,” was the ready answer 
of a people, unacquainted with their own weakness, and 
ignorant of the purity and extent of the laws about to 
be proclaimed. 

But when, assembled at the foot of Sinai, to receive 
on a subsequent day the covenant they had not hesitated 
to subscribe, the terrible ensigns of infinite power, and 
rigorous justice were exhibited to their view — they shrunk 
dismayed from the Divine presence! Fierce lightnings 
flashed through the dark cloud that enveloped the mount 
— tremendous thunderings shook its base — an invisible 
trumpet sounded, long and loud — and amidst these ap- 
palling circumstances, an audible voice pronounced the 
Ten Commandments, the substance of the Hebrew code, 
and the immutable foundation of all subsequent law. 
The terrified people listened with reverence — but, en- 
treated that Moses might thenceforth be their mediator, 
and themselves be excused from again hearing the voice 
of Jehovah! 

They were permitted to retire, and their leader alone 


92 Vestments of the Priests. 

was summoned to ascend the burning summit, to receive 
further instruction: and forty days this highly honoured, 
mortal, remained in more intimate communion with his 
Creator, than had ever been vouchsafed to man, since 
the fall of Adam. 

As the decalogue exacted first, the homage due to the 
Sovereign of the universe; so now the medium by which 
that homage should be offered was first appointed. The 
pattern of a Tabernacle, or place for public worship, with 
all its apparatus, both for ornament and convenience, 
was exhibited to Moses, and instructions the most mi- 
nute, were given him, to construct one of similar form, 
and of costly materials, together with every necessary 
utensil for offering sacrifices. 

Catherine. In what manner do you suppose the 'pat- 
tern of a Tabernacle was exhibited to Moses? 

Mother. Whether we suppose Moses to have been 
favoured with a full revelation of the meaning and end, 
of his emblematical dispensation, or, taking the words 
literally, understand, that a Tabernacle with its whole 
apparatus was represented in vision, on the mount — the 
words are explained, for their meaning is clearly, that 
by this view of the pattern he was enabled to institute a 
corresponding ceremonial of worship. 

In this awful interview Moses was commanded also, 
to make vestments of a particular form, for Aaron, and 
for his sons, Nadab and Abihu, Eleazer and Ithamar, and 
when they were arrayed, to consecrate them all to the 
service of the Altar. 

The habits of the inferior priests were to be of white 
linen, because that material might be kept perfectly clean, 
and by this elegant emblem, tfie worshippers were in- 
structed in that purity of heart, required of all who ap- 
proach the Sanctuary. 

Aaron, who was constituted the High Priest, was to be 
more splendidly dressed. Several robes extremely fine 
both in colour and texture were to conceal his whole 
person — a girdle curiously wrought, confined them to 
his waist, and two onyx stones engraved with the names 
of the sons of Israel decorated the shoulders. For his 
head was a mitre, or crown, with a plate of pure gold on 


Breast-plate of Aaron. 93 

the forehead inscribed with the words, HOLINESS, TO 
THE LORD. 

But the most remarkable part of this magnificent habit 
was a Breast-plate whose mysterious properties have 
exercised the ingenuity of critics. 

Twelve precious stones, set in gold, and engraved each, 
with the name of a son, or a Head of a tribe of Israel, were 
placed on its surface — and something, which was called 
the URIM and the THUMMIM inserted within. 

Catherine. What were the Urim and the Thummim? 

Mother. The words Urim and Thummim signify 
light and perfection; but whether in this place they denote 
a substance within the breast-plate, or whether those 
abstract qualities were for special purposes imparted to 
it, we know not. All that the words of Moses enable us 
to discover is, that when the high priest appeared before 
the Mercy Seat, arrayed in his pontifical robes, to ask 
counsel in momentous affairs, the Urim and the Thum- 
mim were the medium by which the answer was received.* 

Fanny. And what was the design of so splendid an 
ornament as twelve precious stones? 

Mother. Some have supposed, that containing in the 
engravings all the letters of the alphabet, the superior 
sparkling or occasional protuberance of certain letters, 
might indicate the answer to the inquiry of Aaron. But 
this hypothesis is supported by no evidence from the 
words of Moses. It is probable that no more was meant, 
than to represent by this silent metaphor, the whole con- 
gregation of Israel, in whose behalf the priest officiated. 
To my mind, this emphatic breast-plate is a beautiful 
emblem of a parent; — almost forgetting his own necessi- 
ties, he comes to the Throne of Grace with the names of 
his children engraved on his heart, and for them he im- 
plores counsel, protection, and pardon! 

The manner of consecrating the priests — the morning 
and evening sacrifice — were at this interview prescribed, 
and the weekly sabbath again strictly enjoined. And 
here let me observe, that, much as the rigid letter of this 
invaluable institution is now contested, no one precept 
of the moral law is more frequently or imperatively en- 
forced;— «** My sabbaths ye shall keep, that ye may know 
* See Prideaux's Connexions. 


94 


Golden Calf. 

that I am the Lord that cloth sanctify you.” And lastly, 
two tables of stone, containing the Ten Command- 
ments, ** written with the finger of God,” were delivered 
to Moses. 

But while the Hebrew chief was thus transcendantly 
exalted, the unhappy people of his charge were debasing 
themselves. Already forgetful of the unparalleled benefit 
bestowed upon them, and in open violation of their recent 
engagement, to have “ no other God before Him who had 
brought them out of the house of bondage,” they had set 
up an idol; and Moses was hastened by their all-seeing 
Judge, to descend, and witness their merited punishment 

•—even their utter extermination whilst himself should 

be signally exalted! Solicitous for the glory of that Name 
that had been graciously attached, in the sight of all 
Egypt, to his undeserving nation, rather than his own 
elevation, he ventured to linger in the mount, whilst he 
implored the “ God of Israel” not to abandon his people, 
and thereby afford an occasion of exultation to their ene- 
mies. 

Returning to the camp he found the whole assembly 
dancing and singing before their idol. Impatient of their 
detention in the desert, and the long absence of their 
conductor, they had compelled his brother to make them 
an image of gold, to go before them to Canaan, and had 
proclaimed before it — “These be thy gods, O Israel, 
which brought thee out of Egypt!” 

Catherine. Did Aaron, their high priest, participate 
in the monstrous defection? 

Mother. He had not yet been invested with that dig- 
nified character; but he had been the minister of God, 
and ought to have resisted the clamours of a turbulent 
people, whose crime can be but little extenuated, by the 
charitable supposition, that they meant not to impair 
their allegiance to their legitimate sovereign, but merely 
to erect an ensign or standard to go before them; to which, 
among a people addicted to polytheism, they had learned 
to ascribe a sort of mystical influence. Moses had been 
forty days in the mount; they saw it involved in smoke, 
and the “glory of the Lord,” like devouring fire on its 
summit. He might have perished in its flame, and left 
them without a visible captain— still their offence was 


The Tabernacle. 


95 


most flagrant, both in its nature and circumstances, as 
we learn unequivocally from the signal punishments in- 
flicted — three thousand of the principal rebels put to 
death by the hands of their more loyal brethren! 

On this occasion the illustrious Chieftain gave a noble 
example of his disinterestedness, by intreating, that his 
own life might be accepted as an expiation for the sins of 
his people; that he might be excluded from the promised 
land rather than that the whole people of his charge 
should be cut off: but a full pardon was granted for all 
except the leaders, on his intercession, and the penitent 
congregation testified their gratitude by contributing 
materials for the tabernacle and the vestments of the 
priests, with profuse liberality. Silver and gold, and 
brass and jewels; threads, spun by the women, of purple, 
of blue, and scarlet, and fabrics of the finest texture were 
brought in till all was completed. 

Charles. There is, I remember, a very long descrip- 
tion of the tabernacle, but I cannot understand it. Will 
you, mother give us some idea of it? 

Mother. The directions given to Moses, for con- 
structing the tabernacle, were very particular; they will 
therefore be tedious to you. They were necessarily 
minute, because every part was significant; a general de- 
scription, however, will suffice our present purpose. The 
tabernacle strictly so called, was a large Tent thirty-two 
cubits* in length, and twelve in breadth, divided into two 
apartments. In the inner one, stood the Ark of the cove- 
nant; that is, a chest containing the two tables of stone 
which were given to Moses on mount Sinai; this was de- 
nominated the Most holy place. A veil of singular beau- 
ty, and impenetrable thickness concealed this sacred de- 
pository, and excluded every creature, except the High 
Priest. Without the veil, in the second division, stood 
an altar for burning incense; a table, called the table of 
show bread, and a candlestick with seven lamps, of ex- 
quisite workmanship, to keep a light continually burning. 
To these two apartments, was appended a third, which 
was called the court of the tabernacle and was an hundred 
cubits long and fifty broad. This court was appropriated 
to the altar for burnt offerings — the laver or bath, to pu~ 
* This cubit was half a yard our measure, according to Burder, 


96 


7 f he Tabernacle. 


rify the priests, before they went within to officiate, and 
for the reception of the people who waited in prayer 
whilst their sacrifices were consuming. This last was open 
at the top, the other two divisions were covered. The 
whole was surrounded by curtains of rich tapestry, and 
comprehended under the general appellation of the Ta- 
bernacle, or, the Sanctuary. Staves of wood overlaid 
with gold were prepared to carry both the ark and the 
table, from place to place. 

The table and the candlestick were of gold, and the 
ark was inlaid, within and without, with that precious 
metal. The cover, which was called the Mercy Seat, was 
of pure gold, and over it two cherubim of beaten gold, 
extended their wings; between them, and over the ark, 
which contained the Covenant , the God of Mercy was 
pleased to manifest his presence, and to answer the sup- 
plications of his people. 

Fanny. A Covenant , I understand, to mean a contract; 
why were the tables called a Covenant ? 

Mother. Because, on them were written the condi- 
tions on which the Great Supreme on tlje one part, had 
condescended to promise certain blessings to the posteri- 
ty of Jacob; and they, on the other, had accepted the 
terms, and solemnly promised obedience; the tables were, 
therefore, a Covenant, or contract. 

Catherine. The manufacture of all these curious ar- 
ticles would require a considerable knowledge of the fine 
arts. 

Mother. Egypt, the native country of the Hebrews, 
possessed all the requisite knowledge in very early times 
— but the sacred furniture was not committed to the 
previous acquirements of the travellers. Several persons 
were expressly named to Moses, and endowed with ex- 
traordinary talents for the execution of the work. 

(B. C. 1490.) Every thing being finished, according 
to the model prescribed in the mount, the sacred sanc- 
tuary was raised, the veil was suspended, the altars, the 
table, and the candlestick, were fixed in their places, on 
the first day of the second year of their abode in the wil- 
derness of Sinai. The princes of the tribes presented 
their oblations — silver and golden vessels, and cattle and 
herds, for the dedication. Sacrifice and incense were 


The Tabernacle . 


97 


offered, and the most glorious demonstration of the divine 
presence attested their acceptance. Light, insupportably 
resplendent, filled the tabernacle of Jehovah, so that not 
even Moses could remain within, while the bright cloud 
descended, and covered the exterior. So long as this 
authoritative signal remained in that position and ever 
afterwards during their long pilgrimage, whensoever it 
was assumed — the Israelites rested. When the cloud 
rose and moved forward, they followed; their benignant 
conductor irradiating by night, and over-shadowing by 
day, their trackless course through the burning desert of 
Arabia. 


LEVITICUS. 


Mother. The sacred Tabernacle, and its furniture, 
being in perfect readiness for the religious service of the 
children of Israel, the book of Leviticus proceeds to 
prescribe its ordinances, and the duties of the Levites, 
its ministers. It is chiefly devoted to these details, 
without the intervention of much incident. 

Fanny. We are to have a dull conversation then this 
evening; but pray let me ask, is it necessary that we should 
be made acquainted with a system in which we are 
wholly unconcerned? 

Mother. If that were the case, I would not ask your 
attention. I have known your seniors in age, my dear, 
commit the same error into which you have fallen; I would 
rectify that, by showing you our interest in the Jewish 
economy, although I do not intend to be so minute as 
you seem to apprehend. The scheme of salvation is one 
and the same from all eternity, although it is exhibited 
under different dispensations. That gospel which was 
published by the Redeemer of the world — and confirmed 
by his death, was prefigured in emblems, by the cere- 
monial law of the Israelites. They explain and establish 
one another; the analogy has been elucidated by many 
excellent volumes, some of which you will read with more 
pleasure than I can hope to excite, yet, we must not pass 
them in silence. 

The laws of Moses have been divided into three classes. 
Moral, Typical or Ceremonial, and Political. The first, 
are of universal and immutable obligation; originally 
given to man, and since found impressed on the heart 
of every creature, endued with reason and conscience — 
but now first delivered in written characters, and on 
tables of stone to denote their permanent nature. The 
second, in shadows too obscure to be fully understood at 
the time of their prescription,— yet sufficiently clear to 


Conseci'ation of the Tabernacle . 99 

elicit and sustain the faith of its subjects, — indicated the 
pollution and guilt of every individual, and the one great 
sacrifice, which should procure purification and pardon. 
The third, in subserviency to that great end, erected a 
wall of partition between the posterity of Abraham and 
their Gentile neighbours, and preserved them through 
all the revolutions of ages, a separate people. Conformi- 
ty to its precepts was never required of any other peo- 
ple; not even of those who resided among them. 

Fanny. I had not supposed that they were so very im- 
portant — We shall thank you for examples of them; es- 
pecially of the two last mentioned. 

Mother. In the course of our narrative I shall find 
an opportunity of gratifying you. 

The first care of Moses, when he had reared and dedi- 
cated the Sanctuary, was to consecrate its ministers. 
Seven days successively, they waited in the outer court; 
were washed with water, anointed with holy oil, provided 
for that purpose exclusively, and they offered burnt of- 
ferings in the presence of the whole nation. On the eighth 
day, when the animals which were to be offered as sac- 
rifices were . killed, and laid in order on the altar, fire, 
immediately from Heaven, descended and consumed 
them! This was an event unexpected by the people, and 
they hailed it with loud acclamations of triumph and 
praise! No other fire being afterwards permitted to be 
used in the Tabernacle, it became the duty of the priests 
fo keep this sacred flame continually alive. Two of the 
sons of Aaron, Nadab and Abihu, very soon transgressed 
the divine command, by putting “strange fire,” as it is 
termed, into their censers to burn incense: for which 
offence, they v/ere instantly destroyed by the element 
which they dared to profane. “ Fire came out from the 
Lord, and devoured them.” 

Fanny. Were not the people greatly shocked to find 
their priests, whom they had seen but lately consecrated 
by so many solemn forms, transgressing a divine law? 

Mother. They had a right to expect the most scru- 
pulous care in the conduct of their ministers, but they 
would discover their error, if they had imagined that 
solemn forms would sanctify the heart, and enable them 
to render perfect obedience. The purification of Aaron 


100 Sin of JVcidab and Abihu . 

and his sons by water, and their sin-offerings so often 
repeated, were designed to exhibit the holiness of their 
office, and their own utter unworthiness; but could effect 
no change in them. The sin of Nadab and Abihu, is 
supposed to have been committed in a state of intoxica- 
tion, as it was immediately followed by a command to 
the priests, to “drink no wine or strong drink when they 
went into the sanctuary,” lest they should die . Their 
awful punishment was just, and their brethren were 
forbidden to disfigure themselves by exterior signs of 
mourning — ‘'for the anointing oil of the Lord is upon 
you,” said Moses. “ He will be glorified before all the 
people,” and in the concise and emphatical language of 
scripture, he adds, “and Aaron held his peace.” 

Besides the regulations for the personal government 
of the priests and Levites, the book of Leviticus, as I 
have already intimated, prescribes the sacrifices, their 
manner, and periods of celebration; because those ordi- 
nances were to be administered by the Levites . 

Sacrifices were stated, or occasional; of the latter, were 
such as were offered on special occasions, or by individu- 
als, for propitiation, atonement, or thanksgiving; the for- 
mer were periodical, daily, weekly, monthly, and yearly. 
Every day, morning, and evening; on the weekly Sab- 
bath, at the new moons, and with extraordinary solemni- 
ty on the tenth day of the seventh month annually. This 
last was termed “ the great day of Atonement,” when 
the people were enjoined, in an especial manner, to come 
with contrite hearts, and confess their sins; and sacrifice 
was made for every soul in the nation. On that day alone, 
the high priest was permitted to enter the Holy of Ho- 
lies, within the veil — the whole prefigured the one great 
atonement which should be made by the Redeemer for 
the sins of all mankind. 

So great a number of sacrifices, would necessarily re- 
quite some variety in their qualifications, and manner 
of offering. Three particulars invariably observed in 
every offering for trangression, it is proper to point out 
to you, because they are expressive emblems in the 
scheme of salvation by a divine Mediator. 1st. The ani- 
mal offered, must be gentle and innocent in its nature, 
and perfect in its kind. 2d. The offerer must lay his hand 


Mosaical Laws . 


101 


on the head of the victim, to signify the transfer of his 
guilt to the substitute, who was accepted in his stead. 
And, 3d, before the victim was burnt, it must be slain, and 
a part of its blood sprinkled on the mercy -seat, to show, 
that without the shedding of blood, pardon could not be 
obtained. 

Sacrifices and oblations were made periodically, on 
three great national festivals. 

The first was the “ Passover, or feast of unleavened 
bread;” instituted on the night of their departure from 
Egypt — and perpetuated in commemoration of that de- 
liverance. On the fourteenth day of the first month of 
their Ecclesiastical year, they killed a lamb of the first 
year, one for each family — and ate it on the fifteenth, in 
the evening, with bitter herbs, and unleavened bread. 
Seven days the feast was kept, the first and last were 
holydays, on which no servile work was done. Offerings 
were made every day, and unleavened bread was eaten 
the whole time. 

Next came the feast of Pentecost, fifty days after the 
Passover, to commemorate the giving of the law from 
mount Sinai: and last, “the feast of Tabernacles,” atime 
of great rejoicing in the seventh month. During the 
week of its celebration, the Israelites left their houses 
and lived in the fields, in arbours formed of the branches 
of the willow and palm, in grateful recollection of their 
pilgrimage, when they had no permanent dwelling. 

'The gladness and triumph with which the “ feast of 
Tabernacles” was kept, is understood to prefigure a 
glorious state of the gospel church; and the “day of 
atonement,” which occurred ten days before that festival, 
represents the deep and genuine penitence indispensibly 
necessary to a proper reception of such blessings. 

They had also the “feast of first-fruits,” or in-gathering 
of their harvest, when they were required to bring an 
offering of the produce of the earth, before they applied 
the smallest portion to their own use. 

Every seventh year was a “ Sabbatical year,” or year 
of rest; in which their land must not be cultivated — the 
sixth harvest always producing sufficient for the supply 
of three years — and every fiftieth, wgs a Jubilee, or year 
of liberty. It would, of course, fall on a Sabbatical year, 
i£ 


102 


Mosaical Laws . 

and bring with it the grateful rest of that welcome sea- 
son, as well as its own peculiar advantages. The morning 
of the Jubilee was triumphantly announced throughout 
the whole land, by the sound of silver trumpets, “ pro- 
claiming liberty to the captive, and the opening of the 
prison doors to them that were bound.” Every Hebrew 
servant and proselyted Gentile was released on that 
happy day, every debt was remitted; and lands that had 
been alienated, either from poverty or choice, were re- 
stored to their original possessors. 

Catherine. How could such a restitution be required, 
without violating the right of a purchaser? 

Mother. No purchaser could be ignorant of this 
condition of a sale; because the price of an estate was 
always in proportion to the number of years that should 
elapse before the coining of the Jubilee. 

Charles. Pray what was the object of this law? 

Mother. The immediate reason is given in the words 
pronounced on mount Sinai, when the statute was en- 
acted — “ The land is mine , it shall not be sold for ever;” 
and ultimately, that of keeping the tribes of Israel dis- 
tinct. Moreover, it had the salutary tendency to preserve 
a certain degree of equality in a nation of brothers — the 
branches of one stock, who for the same benevolent rea- 
son, were forbidden to exact of one another, exorbitant 
interest on loans. 

Fanny. It is plain, that these festivals could not have 
been celebrated in the desert. 

Mother. Many of them could not, though others might 
have been kept there. The Passover was celebrated, and 
other sacrifices w r ere offered; but their abode in the 
wilderness was a state of probation — a seminary of edu- 
cation. The scheme of their government was promulgated 
in the desert, but could be completely brought into ex- 
ercise, only in their settled habitation. Without refer- 
rence to that, many of their laws would have been nuga- 
tory. They neither planted nor reaped' there; conse- 
quently, had no first fruits to bring to the altar; nor 
would it have been necessary to prohibit certain articles 
of food, and allow others to be eaten, which was done at 
this time, where such articles might not be found to exist 


Mosaical Laws, 


103 


Charles. What possible good could be promoted by 
regulations concerning food? 

Mother. Every divine precept, my son, must be 
founded in wisdom and goodness. Some articles of food, 
not unwholesome in their nature, might possibly become 
so, in a particular climate, hot and arid, like certain parts 
of Canaan, and were therefore forbidden. 

But the prohibition was principally designed, amongst 
other regulations expressly for that purpose, to discourage 
the Israelites from associating with their heathen neigh- 
bours, who ate of the food denied to them. And yet ano- 
ther moral lesson, was figuratively suggested by the in- 
stincts of the selected animals. The useful — the cleanly 
- — the docile, intimated the purity, and obedience requir- 
ed in themselves; whilst the contrary manners were con- 
demned by the prohibition of all such as were fierce or 
filthy in their nature. 

Fanny. How* was the expense of a system so costly, 
to be supported? 

Mother. It was indeed very costly. The feast of 
Tabernacles alone, w as held at the expense of an hun- 
dred and ninety-two animals, besides flour and oil. A 
sacred treasury was formed of contributions, collected 
both from the community and individuals. The firstlings 
of all their flocks and herds were required for the service 
of the sanctuary, and the support of the priests, and made 
a principal share of the stock. 

The sacrifices for individuals were furnished, though 
not offered as heretofore, by themselves; but delivered 
to the priests, who alone could perform that service. 

Charles. I do not understand, how Aaron and his 
two sons, could perform so extensive a service. 

Mother. They would have been wholly unable. The 
Levites , a numerous body of inferior priests, assisted 
them. The first-born male of every family in Israel, w as 
required for the duties of the sanctuary, in grateful ac- 
knowledgment of that mercy which had spared them, 
when the heir of every house in Egypt, expired. But this 
claim was commuted by the substitution of the whole 
tribe of Levi, to which Moses and Aaron also belonged. 

Fanny. You spoke just now of an ecclesiastical year — 
pray what did you mean by that term? 


104 


Mosaical Laws . 


Mother. In the organization of the Jewish Theocracy, 
two sorts of years were used. A civil or solar year, which 
began and ended at the autumnal equinox; and a religious 
or ecclesiastical year denominated also “ the year of new 
things,” commencing with the vernal equinox — because 
that was the season in which they departed from Egypt, 
and became an independent people. 

Charles. My dear mother, you have again used a 
term as new to my sisters, perhaps, as 1 confess, it is to 
me. What is a Theocracy? 

Mother. A little recollection would enable you to 
answer yourself; as the word is derived from the Greek 
language which you are now studying. A Theocracy is a 
form of government of which God is himself the Legis- 
lator. 

But this whole system — the scanty outline of which I 
have given you, so costly, so burdensome, was but the 
shadow of a substance, “the scaffolding to the building,” 
to be wholly abolished when that should be erected. 

Fanny. Did the people who lived under the Mosaic 
dispensation, consider it in that light? 

Mother. They did certainly look beyond the emblems 
exhibited to their senses, for something more substantial. 
Every hour beheld their infractions of the moral law — 
the perfect and imperishable rule of their obedience, — 
the frequent repetition of their expiatory sacrifices, would 
teach them that their guilt and pollution still remained 
— and we find a writer of their own nation, appealing to 
their common understanding against the possibility of a 
remission of sin, by the blood of an animal.* Yet we 
cannot suppose them to have discerned the way of salva- 
tion, with the clearness and certainty afforded to us, who 
have seen the accomplishment of prophecy — and the ve- 
rification of signs — in Jesus Christ, the glorious antitype 
—the one, only, and efficient, expiation of our offences. 


* Hebrews, x. 4 . 


NUMBERS. 


Mother. No longer compelled to encounter the ter- 
rible ensigns of justice on the burning summit of Sinai, 
the will of the Sovereign Disposer was now declared to 
Moses from the seat of Mercy. Thence he was command- 
ed, in the second month of the second year after they 
had come out of Egypt, to Number the children of Israel; 
or, as we should now say, to make a census of the popu- 
lation. Accordingly, upon an enumeration of every male 
of twenty years old and upwards, the result was found 
to be “six hundred and three thousand, five hundred and 
fifty men, able to go to war,” excluding the Levites. That 
tribe, being wholly devoted to the service of the altar, 
instead of the first-born of every house, was reckoned 
from one month old and upward, and the amount was 
twenty-two thousand. The sum of the first-born then 
being *takeu, exceeded the number of the Levites by two 
hundred and seventy -three. An equivalent in money 
was accepted for this excess, and the price of their re- 
demption was paid into the sacred treasury. The Levites 
were not to be admitted into the ministry under thirty 
years of age; nor was their service protracted beyond 
that of fifty. 

In the beginning of this second year, on its appointed 
anniversary, the passover was regularly celebrated; and 
on the twentieth day of the second month, the bright 
cloud, the signal of their movements, was taken up from 
the tabernacle; the silver trumpets were sounded, and 
the congregation proceeded on their journey. The taber- 
nacle, and all its appurtenances, borne in order by the 
Levites, went first, and the tribes, in their respective 
ranks, preceded each by his appropriate standard, fol- 
lowed. Three days they pursued the path of their hea- 
venly guide, and in the wilderness of Paran, obeying its 
silent mandate, they again encamped. (B, C. 1489.) 


106 


Benevolence of Moses's laws . 

At this station, near a place called Kadesh-Barnea, 
they remained a considerable time, and occasioned great 
trouble to Moses by their turbulent conduct, which seems 
to have been originally excited by the strangers, ‘‘a mixed 
multitude,” who had followed them out of Egypt. 

Fanny. I am surprised to hear of strangers in the camp 
of Israel — 1 thought the rigid laws of Moses excluded 
all such from their community. 

Mother. Very different, indeed, was the benevolent 
system of the Hebrew legislator. Not one of his laws 
bears an inhospitable aspect; on the contrary, a variety 
of provisions ensured kindness and justice to the stranger 
who should either live in their cities or become proselytes 
to their religion. — “ Thou shalt not pervert the judgment 
of the stranger — nor of the fatherless — nor take the 
widow’s raiment to pledge. When thou cuttest down 
thy harvest, and hast forgot a sheaf in the field, thou shalt 
not go again to fetch it — when thou gatherest the grapes 
of thy vineyard, thou shalt not glean it afterward — it 
shall be for the stranger, for the fatherless, and the 
widow,” — was the compassionate language in which 
they were commanded to consider the stranger as one of 
themselves; and we hear Moses affectionately entreating 
his brother-in-law, Hobab, when he visited him at Kadesh, 
to remain with them, to aid them in their journey through 
a country with which he was acquainted; assuring him, 
that he should partake liberally of the good things they 
were going to receive; — though the chosen people were 
at the same time enjoined to beware of imitating their 
impure manners or worship. But the propensity to this 
crime, which they had very naturally contracted in Egypt, 
betrayed them often into serious calamities. The aliens 
who had been induced, by seeing the stupendous power 
of their God, to unite their lot with that of the Hebrews, 
had promised themselves the immediate enjoyment of a 
land “flowing with milk and honey.” Disappointed in 
this expectation, they repented of their hasty emigration, 
complained of their privations, and instigated the un- 
grateful Israelites — though daily fed by a visible miracle 
— to loathe their heavenly bread, and look back with 
regret to the flesh and herbs of Egypt — the scanty wages 
of their miserable servitude! “We remember,” thev 


Rebellion against Moses. 107 

exclaimed, while they wept at the doors of their tents, 
“ we remember, the fish and the cucumbers, and the 
melons, of which we ate freely; but now our soul is dried 
away, for there is nothing besides this manna before our 
eyes!” 

“ Wherefore,” cried their afflicted chief, to the Hearer 
of Prayer, “hast thou laid the burden of all this people 
upon me. I am not able to bear it alone. Whence should 
I have flesh to give unto ali this people?” “ Kill me, I 
pray thee — let me not see my wretchedness.” In answer 
to his complaint seventy elders were graciously added 
to the magistracy, and imbued with the spirit of wisdom, 
to assist him in the management of his restless commu- 
nity; and quails were again sent in abundance to gratify 
their longing for flesh; but, with the gratification, came 
the punishment. Whilst they yet feasted with thoughtless 
avidity, the plague broke out amongst them, and swept 
off great numbers of the offending people! 

From the bosom of his own family, where, if anywhere, 
Moses might have looked for harmony and support, he 
was next distracted by dissention and humbled by resis- 
tance. Zipporah, his wife, had given some umbrage to 
his brother and sister; and he, perhaps, supposed it be- 
came him to interpose his good offices; but his mediation 
was entirely rejected, and he himself even accused of 
presumptuously laying claim to an exclusive degree of 
inspiration, not alike imparted to them. To silence for- 
ever such ambitious pretensions, they were reproved by 
an awful voice from the Cloud , descending to the door 
of the tabernacle — “ Were ye not afraid to speak against 
my servant Moses,” inquired the Great Supreme. “To 
other prophets will I make myself known in visions and 
dreams, but to him will l speak mouth to mouth.” And 
the deluded Miriam was additionally punished by disease 
— she became leprous, and was banished seven days 
from the society of her brethren. 

Fanny. What could possibly be meant by that myste- 
rious expression — “With him will I speak mouth to 
mouth?” 

Mother. The mystery lies alone in the expression — 
the meaning is plainly, to vindicate the disputed authority 
of Moses, by reminding the perverse people of that im- 


108 Rebellion against Moses . 

mediate communion with Deity to which this most fa- 
voured servant was admitted. Other prophets, He told 
them, would be instructed “in dreams and visions” — but 
to Moses, He would speak by a Voice — as the original 
words import, in conformity with our ideas of the most 
clear and intimate mode of intercourse. But the spirit 
of sedition had got into the camp and refused to submit 
even to the Voice of the Sovereign. A more violent and 
extensive opposition to his legate soon after appeared; — 
Korah, one of the Levites, Dathan and Abirani, with two 
hundred and fifty other chiefs of the assembly, inflated 
with the high destiny to which, as a nation, they were 
called, yet envious of the transcendant preference bestow- 
ed on the two brothers, indignantly exclaimed, “The 
whole congregation are holy — ye take too much upon 
you, Moses and Aaron.” “Ye have brought us up to kill 
us in this wilderness, and hast not given us an inheritance 
in fields and vineyards.” “ Hear, 1 pray you,” returned 
the meekest of men, “ye sons of Levi! Seemeth it but a 
small thins: to you, that the God of Israel hath separated 
you from the congregation, to bring you near to him, to 
do the service of the tabernacle, and seek ye the priest- 
hood also?” “ Bring your censers all of you prepared 
with fire and with incense, to-morrow, and let Aaron 
bring also his censer — and the Lord will show whom He 
hath chosen.” — But Dathan and Abiram not only refused 
to obey his summons to come and answer for their con- 
duct, but vilified him to his messengers, reiterating the 
outrageous accusation, “Thou hast brought us up to kill 
us in this wilderness, and wilt thou altogether make thy- 
self a prince over us?” Not at all intimidated, however, 
by the ominous offer of Moses to try their pretensions, 
the next morning the whole company of mutineers ap- 
peared at the door of the Tabernacle with incense and 
censers in their unhallowed hands. To the command to 
separate himself and Aaron from this perverse nation, 
that they might be consumed in a moment, their com- 
passionate leader again interposed his supplications, that 
the innocent might not be involved with the guilty. 
“ Depart,” said he, to the assembled congregation, “from 
the tents of these wicked men, and if they die the com- 
mon death of all men, then the Lord hath not sent me. 


Aaron's rod blossoms , 


i09 


But if the Lord make a new thing, and the earth open 
her mouth, and swallow them up, then ye shall under- 
stand that they have provoked the Lord; and hereby ye 
shall know that he hath sent me to do these works.” 
Scarcely had he ceased to speak, when the earth indeed 
opened, and of all those that had mutinied against Moses 
and Aaron, some fell down alive into the pit, and the 
rest were instantly consumed by fire! The censers 
which Korah and his adherents had profaned, were con- 
verted into broad plates, and fixed permanently on the 
altar — a warning to all who should dare to invade the 
sacred province of Aaron and his family. Not yet ad- 
monished, but rather irritated by the chastening that 
should have subdued them, other undaunted spirits now 
cried against Moses and Aaron, “Ye have killed the 
people of the Lord!” — Again they were threatened with 
instant extermination, and the plague broke out and 
made dreadful ravages in the camp. Fourteen thousand 
seven hundred became its victims, before Aaron could 
arrest its progress and obtain a remission of the penalty 
for their aggravated offences, by making a ceremonial 
atonement, in the manner prescribed by their humane 
legislator. To reduce, if possible, these aspiring preten- 
sions, and settle the momentous question so daringly 
pursued, yet another confirmation was condescendingly 
given. At the command of Moses, twelve rods or twigs 
of the almond tree, one for each tribe of the house of 
-Israel, were brought by their princes, and laid up in the 
tabernacle; and on the morrow, the rod of Aaron, for 
the house* of J^evi — and his alone — was found to have 
“budded, blossomed, and yielded almonds!” After this 
beautiful emblem of the divine appropriation of the tribe 
of Levi, and pre-eminently of the family of Aaron, had 
been displayed to the wondering congregation, and pro- 
duced, at least, a momentary conviction of their guilt, 
it was laid up for a memorial “beside the ark of the 
Covenant.” 

Thus did this inconsiderate nation go on, incurring 
and suffering the penalty of disobedience — repenting 
and returning again to their folly — till one act, pre-emi- 
nent in ingratitude, filled up the measure of their prove- 
K 


110 Israelites survey Canaan . 

cations, and excluded them forever from the promised 
inheritance. 

Catherine. Excluded forever! Could that be without 
implicating the veracity of the Deity? — Had he not pro- 
mised? — 1 ask the question, I assure you, with diffidence. 

Mother. You do right to inquire when you do not 
fully comprehend my meaning; and especially every 
suspicion of the nature you now intimate, should be 
cleared up. Every act of the Deity can be vindicated; 
and no one with more certainty than that of the excision 
of the rebellious Israelites. The inheritance was pro- 
mised to the posterity of Abraham, not to individuals; 
and the generation we are accompanying through their 
probation, paid the just forfeit of their own infidelity. 

At Kadesh-barnea they were in the neighbourhood of 
the Amorites, a branch of the family of Canaan, on whom 
the malediction had passed, and the Israelites were com- 
manded to ascend the mountains and dispossess them. 
But having heard that this district was inhabited by men 
of gigantic stature and strength, they proposed that a 
few men might first be despatched privately, to examine 
the resources of their adversaries and the quality of their 
soil. This request, apparently so reasonable, was acceded 
to, and twelve persons, all rulers of tribes, w r ere commis- 
sioned to make a careful survey of the country. After 
forty days absence they returned, bringing with them 
specimens of its fruits, figs and pomegranates, and grapes 
of an extraordinary size, and acknowledged that they 
had, indeed, beheld a country of superior excellence; 
but “the cities,” they said, “ were walled, and the people 
were tall, and some places were even inhabited by giants, 
the sons of Anak, the giant!” — so that their hearts failed, 
and they saw nothing but defeat and disgrace in the pro- 
jected enterprise. Caleb and Joshua, two of the deputies, 
men of faith and fortitude, interrupted this discouraging 
harangue, by entreating, eagerly, that they might go up 
at once, and drive out these formidable natives — mere 
spectres of the imagination to them — who would be led 
on by Him who was able to conquer! But this pious 
recollection, which should have unfurled the banners of 
hope and joy, availed them nothing! The terrified mes- 
sengers had spread dismay throughout the camp, and 


Ill 


Excluded from Canaan. 

they were ready to put Caleb and Joshua to death. 
“ Would to God,” said they, “ we had died in the wil- 
derness. We are brought here, our wives and our chil- 
dren, to fall by the sword of the Canaanites; — rather let 
us make us a captain and return into Egypt.” 

Catherine. Surely, mother, nothing less than the 
word of inspiration could persuade us, that this people 
could thus seriously withdraw their confidence from a 
Power so magnificently, so unceasingly displayed in their 
preservation. 

Mother. Self-love, my daughter, believe me, suggests 
your indignant doubt. The same power preserves us; the 
same beneficence bestows our daily bread; and if ive 
forget our obligations, surrounded as we are by all the 
comforts of social life, shall we question the existence 
of unbelief in the poor Israelites, detained in a barren 
desert? Yet let us not think lightly of their glaring 
derelictions. They had seen the Egyptians severely 
afflicted, and themselves exempted — they had seen the 
rolling waves divided to make a path for them, and the 
pursuing host of Pharaoh overwhelmed — they had been 
sheltered from the sun by day, and guided by a super- 
natural light by night — bread had fallen from heaven 
into their hands, and water had burst from the rock for 
them; yet they refused to believe that the same Almighty 
arm would carry them through! — Disinheritance, and 
extirpation, had often been threatened, and promises 
and repentance, had hitherto found mercy — but now the 
dread decree sounded terribly in their cars* — “Because 
all those men which have seen my glory and my miracles 
in the wilderness, have tempted me now these ten times, 
and have not hearkened to my voice— surely they shall 
not see the land which I sware unto their fathers; your 
carcases shall fall in this wilderness — all that were num- 
bered of you from twenty years old and upwards, which 
have murmured against me. But Caleb, the son of Jep- 
hunneh, and Joshua, the son of Nun, and your little ones, 
which ye said should be a prey, them will I bring in, and 
they shall know the land ye have despised. Your chil- 
dren shall wander in this wilderness forty years — after 
the number of the days that ye searched the land, each 
* Numbers, 14, 22, 23, 29, 30, 3 1. 


112 


Moses excluded . 


day for a year. But as for you — turn ye, and take your 
journey into the wilderness by the way of the Red Sea.” 
This sentence filled them with consternation, and they 
came weeping and confessing their sins to their governor, 
and professing their readiness to attack the mountains 
of the Amorites; but their day of grace was gone, and 
Moses discouraged them from the vain attempt. Yet 
trusting in the lenity they had so often experienced, they 
presumptuously persisted, although neither led by Moses 
nor the ark of the Covenant, which always went with 
them to battle, and were deservedly defeated; while the 
timid spies, who had been chiefly instrumental in the 
sad catastrophe, were all cut off by the plague. 

The occurrences I have been relating, took place at a 
*ery early period of the migration of the Israelites. Time 
and correction had somewhat allayed their restless tem- 
per; and thirty-seven years had wasted away and swept 
oft* many of the principal .offenders — when, encompas- 
sing the highlands of mount Seir, they found themselves 
bereft of the refreshing stream, which, like their tute- 
lary cloud, had accompanied their devious way. Again 
the smothered flame of rebellion burst out — again they 
returned to their former accusation against Moses and 
Aaron — “ Ye have brought us to die in this wilderness!” 
The wisdom that had determined to make that people 
the monuments of Ilis long-suffering mercy, again di- 
rected Moses to take Aaron, and, with his rod in his 
hand, to speak to the rock at Meribah, and, at his word , 
water should flow in. the presence of the whole congre- 
gation. 

Several scriptures concur in bestowing on Moses the 
appellation of the meekest of men . With unwearied pa- 
tience he had firmly conducted his administration till 
this fatal moment, when he suffered one unhappy doubt 
to interrupt his duty. The Great Supreme had, perhaps, 
imparted to his miraculous rod an influence which he 
would fail to extend to his word; and instead of speaking 
to the rock* as he had been commanded to do, he raiseS 
his arm and smote it twice! Water, indeed, flowed abun- 

*The rock of Meribah of mount Sinai, is still seen, bearing the evi- 
dent marks of a supernatural event. The holes and the channels of the 
miraculous stream are its indelible inscription.—See Shaw’s travels. 


113 


Death of Aaron* 

dantiy at the stroke; but his disobedience, and that of 
his brother, who had participated in his crime, brought 
upon them the sentence which had been before pro- 
nounced upon the rebellious congregation — exclusion 
from the promised land! 

•In the first month of the fortieth year, they came, af- 
ter seventeen encampments, to the wilderness of Zin, 
in the vicinity of the Edomites. 

Charles. I think you told us, mother, that mount Seir, 
the dwelling of Esau, was also called Edom. 

Mother. 1 did. And because it was the possession of 
their brethren, the Israelites were not suffered to invade 
it, nor do them any injury. But the most convenient way 
to their place of destination being through that country, 
they senta respectful request to the Edomites, that they 
might pass by the king’s high-way, not touching their 
fields or vineyards, or even drinking of their wells, with- 
out compensation. 

Charles. Not drink of their wells! — surely water is 
cheap — Who would refuse water to a traveller? 

Mother. Very cheap to us. In our favoured climate 
all the luxuries of nature abound; but in the deserts of 
Arabia, a well is a treasure: and, perhaps, besides be- 
ing rare, they contain so little water, that the supply of 
an army, and a multitude of cattle, might occasion great 
distress to the inhabitants. In the days of Abraham and 
Isaac, we know that wells of water were objects of strife 
between the herdsmen. Yet it seemed not likely that 
the Edomites would refuse the refreshment of water, 
and the use of the high-way to a nation descended from 
the same stock with themselves. They did, however, re- 
fuse; and the weary travellers were obliged to reach 
mount Iior, on the opposite border of the king of Edom’s 
dominions, by a circuitous road. At mount Iior, Aaron 
died; and Eleazer, his son, was arrayed in the holy gar- 
ments, and anointed in his stead. At Kadesh they had 
buried Miriam, the sister of^Moses and Aaron. She is call- 
ed a prophetess. 

After thirty days of mourning, for their venerable high 
priest, the Israelites prosecuted their journey; but vex- 
ed and retarded, by the contiguous princes, when they 
imagined themselves almost on the threshold of the land 
k 2 


i 14 Brazen Serpent. 

of promise — the reward of their sufferings; — although, 
after their defeat by the Amorites, successful in every 
contest, they once more relapsed into impatience, “and 
spoke against God, and against Moses.” Once more 
they were chastised — a species of venomous reptile, by 
the historian called “ fiery serpents,” was sent among 
them, and many died of the sting which was inflicted. 

Fanny. Mother, I cannot pardon this incorrigible 
people, so often forgiven, yet still offending — I am quite 
\vearied of their obstinacy! 

Mother. 1 am sensible, my dear, that the frequent 
recurrence of similar incidents is not calculated to en- 
tertain you: but a few instances of the criminal distrust 
of the Israelites, were necessary to vindicate to you the 
justice of that decree which had gone out against them. 
The remedy applied to their disease, in this last case* 
was especially designed to remind them, that neither 
the prayers of Moses, nor the sacrifices of their hands, 
were efficient. In answer to their repentant entreaty, 
“ we have sinned — pray unto the Lord for us!” — their 
intercessor was commanded to erect a serpent of brass, 
that those who were bitten might look on it with an eye 
of faith and live ! 

Catharine. If this method of cure had been the inven- 
tion of Moses, we should say that it savoured of the ma- 
t;ic of the Egyptians. 

Mother. But we are happily saved from the irrever- 
ent suspicion, and sanctioned in our application of the 
figure, by the highest authority, even that of the anti- 
type himself — “*And as Moses lifted up the serpent in 
the wilderness, even so must the Son of Man be lifted 
up.” 

The comparative ease and indolence in which the Is- 
raelites had passed so many years, was now to be relin- 
quished for exertion and warfare. The princes, whose 
territories lay on the east of Canaan, could not see, 
without inquietude, the approach of a numerous people 
of whom they had heard wonderful things. Two kings of 
the Amorites, Sihon and Og, came out with their armies 
and attacked them; but they were completely vanquish- 
ed, and their countries occupied by the victorious Is'- 
* John, iii. 


Balaam called to curse the Israelites . 115 

raelites. 0g, is called the last of a race of giants, who, 
in earlier times, had inhabited the adjacent mountain. 
Such was his extraordinary size, that his bedstead of 
iron, nine cubits in length, and four cubits in breadth/ 
was laid up in the city of Rabbah as a curiosity. From 
him they captured “ three score walled cities, besides 
unwalled town^ a great many;” a circumstance which 
gives us some idea of the populousness and strength of 
the countries through which the Israelites had to pass. 

From the defeat of the giant at a place called Edrei, 
the conquerors pursued their march and encamped in the 
plains of Moab. The Moabites were descended from Lot, 
the nephew of Abraham, and on that account were to be 
respected. But the prowess of Israel had spread univer- 
sal terror, and the Moabites, disregarding the peacea- 
ble disposition manifested in their favour, determined 
to oppose their progress. Yet seeing that Sihon and Og 
had been as nothing in their hands, they did not dare to 
attack them openly. In conjunction, therefore, with the 
Midianites, they adopted the more efficient scheme, as 
they imagined, of destroying, them by the mysterious in- 
fluence of their incantations. 

Charles. This was, what the ancient heathens called 
devoting their enemies, before they went to battle. 

Mother. For that purpose they sent messengers, 
men of considerable rank in their states, with presents 
in their hands, to invite Balaam, a magician, or sooth- 
sayer, from Peor, a city of Mesopotamia, to come and 
curse the invaders. Though Balaam was a heathen he 
had some knowledge of the true God, and affected to 
suspend his determination, until he should consult “ the 
Lord.” The next morning he informed the deputies that 
«« the Lord” had refused to let him go with them; and 
with this answer they returned to Moab. 

A second embassy of princes, yet more honourable 
than the first, was despatched to the soothsayer, to be- 
seech him to come, promising him wealth and dignity 
if he would curse this people. Finally, his avarice pre- 
vailing over his scruples, he went. On the way, as he 
passed through a narrow road enclosed by walls on ei- 

♦Thirteen and a half feet in length, and six feet in breadth, English 
measure.— Binder. 


116 


His ass rebukes him. 


ther side, the ass on which he rode, suddenly stood still. 
— Surprised and provoked, he urged her with blows to 
go on — but she persisted in refusing. At length she open- 
ed her mouth and spoke:— “ am not I thine ass, on which 
thou hast ridden ever since I was thine unto this day; 
was I ever wont to do so unto thee?” At that moment the 
eyes of the prophet were opened, and he saw “ the angel 
of the Lord,” standing in the way. — “ Wherefore,” de- 
manded the celestial messenger, “ hast thou smitten 
thine ass these three times? — Behold I went out to 
meet thee, because thy way is perverse before me.”— 
Balaam, confounded by this unexpected rebuke, ac- 
knowledged his guilt, and professed his readiness to re- 
turn to his own city. But he was now permitted to pro- 
ceed, and enjoined to say only that which should be 
revealed to him. 

At the river Arnon, the border of Moab, they were 
welcomed by Balak, the king; who immediately conduct- 
ed the enchanter to an elevated situation, that he might 
behold the multitudes of Israel. Uncertain what he might * 
be compelled to say, yet desirous to obtain the promised 
rewards, he required altars to be built, and propitiatory 
sacrifices to be offered, which was done three several 
times, the kings and princes attending. Each time, in- 
stead of the curses required, Balaam pronounced only 
blessings; and Balak, at last, exasperated by repeated 
disappointments, returned hopeless to his capital. 

Catherine. Did these heathens offer sacrifices to 
the true God? ‘ 

Mother. It is generally believed that Balaam wor- 
shipped the true God, but was the slave of avarice. The 
king led him from place to place, putting confidence in 
Balaam’s God; saying — “Come, I pray thee, I will show 
thee another place: peradventure it will please ( the Lord, 9 
that thou mayest curse me them from thence:” — and Ba- 
laam’s answer discovered his own impotence. — “ If Ba- 
lak would give me his house full of silver and gold, I 
cannot go beyond the commandment of the Lord, to do 
either good or bad of mine own mind; but what he saith, 
that will I speak.” But, although their design was really 
to propitiate Jehovah, their worship was so mingled with 
their own superstitions, that it was not accepted; for- 


nr 


His Prophecy. 

it is added, after they had built altars, and offered burnt- 
offerings three times- — “ when Balaam saw that it pleased 
the Lord to bless Israel, he went not, as at other times, 
to seek for enchantments f* but proceeded to pronounce 
the sublime prophecy, which you will find in the twen- 
ty-third and twenty-fourth chapters of Numbers. It is 
a beautiful specimen of the eastern style of composition; 
full of lofty metaphors, and, perhaps, but indistinctly 
comprehended by the speaker. 

Fanny. Do you suppose, mother, that Balaam did not 
understand what he himself pronounced? 

Mother. There is reason to believe that the prophe- 
cies delivered by the most pious men, were not always 
fully understood by themselves; and it is not likely that 
an unrighteous prophet, but indifferently acquainted 
with the true God, would be more highly favoured. 

Fanny. Why then should we put any faith in the pro- 
phecy of such a man as Balaam, a soothsayer, an en- 
chanter? 

Mother. The people concerning whom the predictions 
were delivered, might safely receive them, for Moses 
informed them “the Spirit of God came upon him,” and 
we have the additional evidence of having seen them 
accomplished. Take, for instance, these words. “ From 
the top of the rocks 1 see him, and from the hills I be- 
hold him; lo, the people shall dwell alone , and shall not 
be reckoned among the nations .” — “ Who can count the 
dust of Jacob, and tfie number of the fourth part of 7s- 
rael — “I shall see him, but not now — I shall behold 
him, but not nigh: — there shall come a Star* out of 
Jacob, and a sceptre shall arise out of Israel” — “ And 
when he looked on Amalek, he took up his parable and 
said — Amalek was the first of the nations; but his latter 
end shall be, that he perish forever 

These particulars, with several others predicted by 
Balaam, are obviously fulfilled. The people of Israel 
have been, and still are, a very numerous nation — they 
dwell alone, that is, they are as completely distinct from 
all other people, at this day, as they were when they 
entered the land of Canaan. FiVen under the monarchs 

* A star, in the Egyptian hieroglyphics, denoted a deity — in the 
prophetic writings, a star and a sceptre denoted a prince or ruler. 


1 1 8 Midianites vanquished . 

by whom they were subdued in later times they always 
maintained a subordinate government, by their own pe- 
culiar laws. — They have never been “ reckoned among 
the nations.” “d Star has risen out of Jacob, and a 
sceptre from Israel.” And the Amalekites, although in 
the days of Moses they were “the first of nations,” have 
perished forever — not a trace of them can be tound on 
the face of the whole earth. 

Altogether disappointed in his hope of obtaining the 
silver and gold of king Balak, by the arts ot magic, the 
cunning magician now invented another stratagem to 
ruin the thoughtless travellers. He persuaded the Mi- 
dianites to invite them to assist at the festive rites of 
their impious religion: — they fell into the snare— -they 
ate of their sacrifices, and did homage to their deities! 

Idolatry had always been punished; but at this critical 
juncture, on the eve of their entrance into a country en- 
tirely abandoned to such stupid practices, it was par- 
ticularly necessary to mark it with signal abhorrence. 
Accordingly, twenty-four thousand of the principal of- 
fenders were cut off; and Phinehas, the son of Eleazer 
the priest, was rewarded for his pious resolution in exe- 
cuting the painful duty of putting to death, with his own 
hand, a prince of the house of Simeon, who was pre- 
eminently guilty, with a promise of the continuance of 
the priesthood in his family. 

But the Midianites, who, had they kept quiet, might 
have possessed their country in security, were not with 
impunity to bring these evils on the unoffending Israel- 
ites. — Twelve thousand 'men, with Phinehas, and the ark 
of the Covenant, were sent against them: — they were 
conquered — their cities were destroyed, and an immense 
spoil, in cattle, and goods of various sorts, was taken. 
Five kings, and Balaam their counsellor, paid the price 
of their folly, in the loss of their lives in the battle. The 
spoil was divided between the victors and those who re- 
mained in the camp. A tribute from each went into the 
treasury; to which was added, an offering of gratitude, 
from the officers who went on the expedition; when they 
found, upon examining their troops, that not one had 
perished! 

Whilst these contemptible efforts to frustrate the de« 


Joshua consecrated. 


119 


signs of Providence were in operation, the persevering 
leader of the Israelites, and Eleazer their priest, were 
preparing to pass the Jordan, the natural barrier be- 
tween the plains of Moab and the land of promise. 

Another census of the male population was taken, and 
found not to contain the name of one individual who had 
been numbered in the wilderness of Sinai, save only Ca- 
leb and Joshua, the faithful messengers. The sentence 
the ungrateful congregation had brought upon them- 
selves, was now completely executed; — they had fallen 
by disease, by the sword, and by fire, and Moses alone, 
their venerable chief, remained, of all that were invol- 
ved in it! — He, too, must soon be removed by death — 
and Joshua, a man of pre-eninent qualifications, was now 
pointed out as the captain who should succeed him. 

Catherine. Pointed out by whom? — By Moses? or 
was he elected by the people? 

Mother. By neither. Very few things connected with 
the government of the Hebrews, either civil or religious, 
originated with themselves. All was the work of the Dei- 
ty; and by him communicated immediately to Moses; 
who, notwithstanding he is called the legislator , was but 
the organ of the real Sbvereign. 

Moses might institute inferior regulations for present 
expedience, and select inferior magistrates to assist him; 
but every permanent precept was promulgated with the 
imperative preface; “ The Lord spake unto Moses, say- 
ing.” Every important designation, was “ according to 
the word of the Lord,” — an idea so awful, so command- 
ing, that we cannot withhold our respect from those who 
still sincerely adhere to them, and cannot believe with 
us, that the greater part are abolished. 

Moses had been summoned by “ a Voice from the 
burning bush v atthe foot of mount Horeb; and the same 
Voice proceeding now from the “ Seat of Mercy,” com- 
manded him to lay his hands on Joshua, and consecrate 
him in the sight of the whole assembly; and a gracious 
promise was added, that “ a part of the Spirit that had 
rested on Moses should animate and direct his successor.” 

Fanny. As Moses and Joshua, were directed in their 
whole conduct, step by step, I do not very well see, why 


120 Location of two and half tribes, 

they should have been enlightened in any unusual de- 
gree. 

Mother. Although the very letter of the law was 
dictated to Moses, yet lie had much need of an enlight- 
ened understanding in the management of his communi- 
ty. But it was the heart also, as well as the intellect, that 
was improved by Divine Grace; and no man was ever 
more imperiously required to “ keep his heart with all 
diligence,” than was this tried servant. You sec, with all 
the aid he received, in one instance the weakness of 
his nature prevailed. The people whose turbulent temper 
had overcome the weakness of Moses were indeed dead; 
but their children inherited their character, and would 
demand of Joshua the continual exercise of resolution and 
constancy; of patience and integrity. 

He was to be honoured in the performance of mira- 
cles as his predecessor had been. He was to drive out 
nations superior in numbers and strength, to dispossess 
them of their fields and fortified cities, and re-people 
them with his brethren. 

Joshua was to divide the land of Canaan equally 
amongst them, giving to the larger tribes, the greater 
portion, and to the smaller the less. Their relative loca- 
tion by tribes was to be determined by lot; those only of 
Reuben and Gad, and half the tribe of Manasseh except- 
ed. These last, having more numerous flocks than the 
others, requested of Moses the country taken from Og, 
and Sihon, because the grassy plain on the margin of the 
river, seemed peculiarly adapted to cattle. 

Their suit was at first received by Moses with much 
displeasure. — Supposing it to be their intention to re- 
main in security, while their brethren encountered the 
populous nations beyond the Jordan, he accused them of 
want of faith — of discouraging their brethren by their 
timidity, as their fathers had done at Kadesh, and" there- 
by excluded themselves from the promised rest. 

But Reuben and Gad disclaimed the selfish design — 
they would, they said, build folds for their cattle, and 
leave their wives and children in the conquered cities, 
while themselves would go over armed with their breth- 
ren, and quit them not, until they had obtained peacea- 
ble possession of their inheritance. To this condition 


121 


Law of Inheritance . 

Moses assented, and the two tribes, and half the tribe of 
Mannasseh were settled in the land of Gilead, from. 
Mount Hermon on the north, to the river Arnon, the bor- 
der of Moab, on the south. 

Fanny. To live in cities, and pasture great multitudes 
of cattle, which it is evident the Israelites must have 
done, were it only for their sacrifices, is irreconcileable 
with our notions of things; it was certainly very inconve- 
nient. 

Mother. You are not to imagine the cities of the Isra- 
elites, either here or on the other side of the river, were 
large and confined like ours. They were villages rather, 
although they had walls, surrounded by their land both 
for pasture and tillage. They went into the fields to their 
occupations in the day time, and returned into the city at 
night. Their simple habits required but few of the arts, 
and in those days perhaps they had no artisans by pro- 
fession. They were all husbandmen, rich only, or chief- 
ly, in flocks and herds, and in the productions of the 
earth. 

In the enumeration made by Moses and Joshua, a 
chasm appeared in the family of Hepher, and tribe of 
Joseph. Zelophehad, his son, had died in the wilderness, 
leaving no male heir to receive his portion, and trans- 
mit his name. But five females, his daughters, appeared 
before the rulers, petitioning for the right of inheritance. 
« Why,” said they, “should the name of our father be 
done away from among his family, because he hath no 
son?” He had not deserved this disgrace, they affection- 
ately argued; he had not leagued with the companies 
that had been cut oft* in the guilt of rebellion, but had 
« died in his own sin.” “ Give us therefore,” said they, 
« a portion among our brethren.” Their case was brought 
before the divine Oracle, and became the occasion of a 
permanent statute, for the distribution of property in Is- 
rael. “ The daughters of Zelophehad speak right — thou 
shalt surely give them an inheritance among their fa- 
ther’s brethren. If a man die, and have no son, then ye 
shall cause his inheritance to pass unto his daughter. 
And if he have no daughter, then ye shall give his in- 
heritance unto his brethren. And if he have no brethren, 
then ye shall give his inheritance unto his father’s bre- 

U 


122 Cities of Refuge, 

thren. And if his father have no brethren, then ye shall 
give his inheritance unto his kinsman that is next to 
him, of his family; and he shall possess it, and it shall 
be untothe children of Israel, a statute of judgment.”* 

Catherine. Is not this precisely our own law? 

Mother. Yes, and you will find that the judicial, as 
well as the moral code of all civilized nations, as far as 
circumstances allow, are borrowed from scripture — the 
plentiful fountain of justice and wisdom. But the pride 
of man is ever polluting the streams. The chiefs of the 
house of Joseph objected, that this regulation might op= 
erate to the prejudice of their tribe, inasmuch as the 
possessions of the daughters of Zelophehad, would go 
with them to the tribe into which they should marry — 
destroying thereby the contemplated equality of the na- 
tion. To prevent this consequence, it was provided, that 
a female possessing an inheritance, should not marry out 
of her own tribe — and these heiresses were therefore 
united to their kinsmen. 

The tribe of Levi, deriving their chief support from 
the sacred treasury, were to have no landed property — 
but forty-eight cities, taken from the other tribes, and in 
proportion to the extent of each, were to be allotted for 
their dwellings, with suburbs, or pasture grounds for their 
cattle.t 

Six of the forty-eight, to be “ cities of refuge,” for 
the involuntary homicide, to which he might flee and 
receive protection, from the vengeance of the friends of 
him whom he had slain. This immunity continued, du- 
ring the life of the officiating high priest: and after his 
decease, the offender might return securely to his home. 
But should he be found beyond the limits of the city, 
and fall into the hands of those who sought his life, with- 
in that period, they were not accountable for any pun- 
ishment which they might inflict. For a deliberate, pre- 
meditated murder, no satisfaction might be taken. Of 
this most atrocious of all crimes, the utmost abhorrence 
is unequivocally expressed, in these emphatic words: — 
“Ye shall take no satisfaction for the life of a murderer, 
which is guilty of death; but he shall surely be put to 

* Numbers, xxvii, 8, 9, 10, 11. 

t About 305 acres surrounding each city — see Scot's Tablcb 


Cities of Refuge. 1 23 

death. So ye shall not pollute the land wherein ye are — 
for blood defileth the land, and the land cannot be cleans- 
ed of the blood that is shed therein , but by blood.”* 

Fanny. To confine a man to one place, and at a dis- 
tance from his family and friends, perhaps, as it might 
happen, for a number of years, would seem rather to be 
a punishment, than a favour — considering too, that the 
homicide was involuntary. 

Mother. When the life of a man is taken away by 
accidental violence, the fact will frequently be attended 
with circumstances exciting suspicion in the minds of 
those most nearly interested; and instigating them to 
revenge. The city of Refuge was then an asylum for him 
who might unhappily become the object of vindictive or 
unreasonable passion. Besides, life under any circum- 
stances is a valuable treasure, because it is the season 
for repentance, and preparation for a longer and a bet- 
ter state of existence. To be, therefore, even the inno- 
cent cause of depriving a fellow-creature of this invalu- 
able opportunity, must fill a reflecting mind with the 
most poignant regret, and has been in many instances, 
the means of bringing sinners to contrition. Seclusion 
for a time, from the objects that had most fondly occupied 
the heart, was well adapted to promote this most impor- 
tant end, and was indeed a blessing though it might at 
first seem a punishment. 

Fanny. But would it not have been better, that the 
suspected reputation should have been cleared up, as it 
is done with us, in the trial by jury, than that it should 
have remained under a cloud forever — whilst sympathy 
and safety, were only procured by the death of the High 
Priest — a circumstance altogether unconnected with tne 
guilt or innocence ol the offender? 

Mother. The trial by jury, my dear, is an admirable 
institution for us, whose circumstances are altogether 
different from those of the Israelites. Nor were they the 
subjects of arbitrary power — they had their courts and 
their witnesses, and guilt or innocence was ascertained 
with caution; but their judicial and typical laws, were 
sometimes blended together, — of which peculiarity, the 
city of Refuge is an instance. The allusions to it in 
* Numbers, ch. xxxv. 31, 33* 


124 Cities of Refuge. 

Scripture, both under the Mosaic, and the Christian dis- 
pensation, instructs us that it was intended to teach 
them, that their most indifferent actions were not inno- 
cent — that they were continually obnoxious to punish- 
ment, and that pardon and salvation were to be obtained 
only through the merits of the life and death of their 
promised Messiah, our exalted High Priest 


DEUTERONOMY. 


Charles. My impatience, Mother, to pursue the his- 
tory of the Israelites has led me to anticipate our con- 
versation. I have looked into the book of Deuteronomy, 
but have met with nothing that you had not told us before. 

Mother. I am very much gratified in finding that you 
have attended so carefully, for your conclusion is nearly 
correct. The book of Deuteronomy is a book of repetition, 
and that is the import of the name.* It is the valedictory 
discourse of Moses to the Israelites. 

Their pilgrimage was now drawing to a close, and the 
life of their venerable legislator was restricted to that 
period. He had earnestly desired to enter the promised 
land, but his prayer was rejected, and he submitted. 

The near approach of their separation awakened all 
his paternal love for the people of his charge — his anxious 
concern for their happiness, and his apprehensions of the 
disastrous consequences of that levity which had severely 
put his constancy to the test — and finally, occasioned his 
exclusion. 

The generation that was now to enjoy the blessings 
promised to Abraham, had not incurred the unpardona- 
ble guilt of despising “the voice that spake from the 
mountain that burned with fire unto the midst of heaven” 
— the tremendous spectacle displayed on mount Sinai; 
they were “the children — the little ones” whom those 
incorrigible men had often complained were brought out 
of Egypt to die of hunger and thirst. The precepts and 
the prayers of Moses had failed to avert the penalty of 
disobedience from their fathers, yet flattered by his own 
invincible affection, he indulged the hope, that the last 
words of a long tried, and now departing friend, might 
stimulate their children to pursue that course of virtue 

* From the Greek words Deuteros , the second, and Mmw, a law, 
l 2 


126 


Last Address of Moses, 

and piety, which alone would secure their peace in the 
inheritance of Abraham. 

He assembled the nation, therefore, on the plain of 
Moab, on the first day of the eleventh month of the for- 
tieth year of their abode in the desert, and delivered to 
them the persuasive address contained in the book of 
Deuteronomy. 

And first, because the most of his auditors were either 
very young, or not yet born when the posterity of Jacob 
had walked through the dried bed of the Red Sea, he 
recited briefly their journey from Horeb “ through the 
great and terrible wilderness, by the way of the moun- 
tains of the Amorites,” to the place where they then 
stood — the unceasing care of an ever-watchful guardian, 
who had provided for all their wants; and travelling be- 
fore them in a fire by night, and a cloud by day, had di- 
rected them where to pitch their tents — who had enabled 
them to overcome all opposition, and delivered their 
enemies into their hands — yet they had not put their 
trust in Him — even refusing at Kadesh, when they were 
told to go up at once and possess their inheritance! 

Charles. But the people to whom Moses now spoke, 
were not the fearful men who refused— why then did he 
accuse them so harshly? 

Mother. They were not in the first instance, but as 
they grew into manhood, they had sufficiently manifested 
the same culpable dispositions, to justify Moses in warn- 
ing them both from the example of their fathers, and 
their own aberrations. He might remind them, that they 
had themselves been encompassed by the mercies of the 
“ mighty one of Israel” — “ they had been fed without 
bread, and their raiment had not grown old by the way.” 
But he had yet another and equally decisive plea. “The 
Lord,” said he, “made not this covenant in Horeb with 
our fathers, but with us — even ns , who are all of us alive 
this day. Hear, therefore, O Israel, the statutes and the 
judgments which I speak in your ears this day — that ye 
may learn them and do them, that it may be well with 
you. The Lord our God is one Lord, and thou shalt 
love him, with all thy heart, and with all thy soul, and 
with all thy might. These words shall be in thine hpart. 
and thou shalt teach them diligently unto thy children— 


Last Address of Moses. 127 

and shalt talk of them when thou sittest in thy house, 
and when thou walkest by the way, and when thou liest 
down, and when thou risest up.” Thus solemnly and 
earnestly did Moses demand the serious attention of the 
Israelites, while he proceeded to rehearse the principal 
laws, and added others, both moral and judicial; explain- 
ing and enforcing all, as his fervent zeal dictated, by 
every consideration of their own utter unworthiness, by 
the peculiar nature of the obligations they were under, — 
and by the free sovereign goodness of God; who had not 
“set his love upon them because they were more in num- 
ber, for they were the fewest of all people:” nor for their 
righteousness had he chosen them, “ for they were a re- 
bellious and obstinate people.” He bade them, therefore, 
take heed, when they possessed houses full of good things, 
which they filled not, and wells, which they digged not, 
and vineyards and olives, which they planted not — that 
they did not forget the Lord who brought them out of the 
house of bondage, and say, “ by my might and my power 
have I gotten this wealth.” To promote this modest 
temper, peculiarly becoming in a people so greatly dis- 
tinguished, he commanded them, when they should have 
peaceable possession of their inheritance, and came with 
the first fruits of the earth annually, that they should con- 
fess, while they put their offering into the hands of the 
priests — “ A Syrian, ready to perish, was my father, and 
he went down into Egypt and sojourned with a few, and 
became there a nation, great, mighty and populous— and 
the Egyptians afflicted us, and when we cried unto the 
Lord God of our fathers, he looked upon our affliction 
and brought us forth with a mighty hand, and with signs 
and wonders.” Such transporting recollections crowding 
into the mind of the grateful chieftain, he exclaims — 
« For ask now of the days that are past, since the day 
that God created man upon the earth, whether there hath 
been any such thing as this great thing is, or hath been 
heard like it.” — “ Did ever people hear the voice of God 
speaking out of the midst of fire, and live?” “ Or hath 
God essayed to go and take him a nation from amidst 
another nation, by temptations, by a mighty hand, and 
by great terrors; according to all that’the Lord your God 
did for you in Egypt before your eyes? And now Israel,” 


128 


Last Jiddress of Moses. 

he asks, what is the reasonable service the Lord requires 
of thee, but to fear him, to walk in all his ways, to love 
him with all thy soul, to keep his commandments and 
statutes, for thy good? For the Lord your God, is God 
of Gods, and Lord of Lords, which regardeth not persons, 
nor taketh rewards. He doth execute the judgment of the 
fatherless and widow, and loveth the stranger in giving 
him food and raiment. Love ye, therefore, the stranger, 
for ye were strangers in the land of Egypt. Thou shalt 
fear the Lord thy God, him shalt thou serve, and to him 
shalt thou cleave, and swear by his name.” 

Charles. I am sorry to interrupt you, mother, but 
pray, why such an injunction — to swear by his name ? 

Mother. That is, when it should be necessary to 
make an oath, they should swear only by his name, and 
offer no sort of homage to the idols of the Canaanites. If 
they had often indicated a propensity to this atrocious 
crime, in their insulated situation in the wilderness, and 
notwithstanding their singular consecration to Jehovah, 
it became imperatively necessary to admonish them of 
the dangers to which they were about to be exposed in 
an idolatrous country. They were therefore commanded 
to remove every object that might tempt them from their 
duty. To destroy, utterly, every place where the hea- 
thens had worshipped, to cut down their sacred groves, 
to burn their images, and their pictures, and reject and 
detest the gold and the silver with which they were 
adorned; ever remembering, that when they heard the 
voice of their Sovereign, they “ saw no similitude” of 
any object, either terrestrial or celestial — that no impo- 
sing appearances, not even the sun and moon, and the 
stars, the most splendid phenomena in the universe, 
might entice them to imitate the heathens, and corrupt 
the worship of the invisible Deity. And because an in- 
tercourse with them could not be maintained with inno- 
cence, for they had already given deplorable evidence of 
the fatal facility with which they might be assailed, they 
were commanded to make no treaty of friendship— no 
covenant — and especially, no marriages with the nations 
of Canaan — but utterly to exterminate them. 

Charles. Was not that a cruel command? 

Mother. A severe one, no doubt, with respect to the 


129 


Last Address of Moses. 

Israelites, who, having no personal quarrel with the in- 
habitants of Canaan, must have reluctantly obeyed; but 
many of our duties are repugnant to our natural feel- 
ings. The Great Supreme, however, although he has a 
right to implicit compliance, is pleased to conciliate our 
reason. “ Not for their own righteousness,” he told the 
Israelites, “ were they to inherit a delightful land, but 
for their abominable wickedness, the natives were to be 
dispossessed. Their morals were as detestable as their 
religion was corrupt, and this punishment he might as 
rightfully inflict by one instrument as by another: by fa- 
mine or the sword — by earthquakes or pestilence— as 
his wisdom might determine. 

All the people comprehended under the general name 
of Canaanites, were not equally obnoxious to the divine 
malediction. Some nations were to be spared on condi- 
tion of submission to the conquerors, and a payment of 
tribute, but in case of resistance, to be partially punish- 
ed by the slaughter of the men; while the women and 
children were to be saved alive. 

Yet in condescension to their weakness, their gracious 
Sovereign persuaded them to the discharge of their duty 
by motives addressed to the most powerful feelings of 
human nature — their interest. The land to which they 
were hastening was contrasted with that from which 
they had escaped — not parched, like that where they 
had “ sowed their seeds and reared them with labour, 
but watered with the rains of Heaven,” — a variegated 
landscape of vallies and hills — of brooks and fountains 
— of trees and minerals. And they were encouraged to 
attack without fear, a people stronger and more numer- 
ous than themselves, by the promise that their God 
would “ go before them like a consuming fire to destroy 
them, and deliver their kings into their hand.” . 

Still further to animate their hope, the inspired orator 
expatiated, in glowing figures, on the surpassing prosper- 
ity, both public and private, that awaited their steady 
adherence to the laws; love and harmony in their fami- 
lies; overflowing abundance in their stores, and inviola- 
ble security from their enemies. On the other hand, an 
appalling catalogue of calamities portrayed the miseries 
of revolt. Sickness and sorrow, famine and war, and fi- 


ISO Last Address of Moses 

nally, subjugation and captivity! “ The Lord,” he ad- 
ded, “ will scatter thee among all people, from one end 
of the earth even unto the other; and there thou shalt 
serve other gods, even wood and stone. And among 
these nations thou shalt find no ease; neither shall the 
sole of thy foot have rest, and thy life shall hang in doubt 
before thee, and thou shalt fear day and night. In the 
morning thou shalt say, ‘ Would God it were even, and 
at even thou shalt say. Would God it were morning!’ 
Keep, therefore, the words of this Covenant and do them, 
that ye may prosper in all that ye do.” 

From the sketch I have attempted, you can have but a 
faint idea of this interesting speech. You must read it 
throughout to obtain a just conception of the piety and 
benevolence of Moses. 

Fanny. Surely his virtues and his services, and now 
this affecting exhortation, would ensure the gratitude of 
his people and their observance of his statutes. 

Mother. Their esteem for Moses, and their perfect 
conviction of the divine origin of his laws, did secure 
a nominal attachment to them. But the essence of the 
requisitions consisted in the consecration of the whole 
heart, and all the sanctions of the law, its threatenings 
and its promises, he knew, would not be proof against 
the deteriorating power of an intercourse with heathens 
of the worst possible character. But that they might be 
without excuse, he continued to provide expedients to 
counteract its fascinations. He wrote a hymn of praise 
and thanksgiving, and directed them to teach it to their 
children. He bade them to erect a pillar of stones, when 
they should come into the promised land, and engrave 
on it “the law,” that it might be always in the view of 
the passenger. And to impress their memory and imagi- 
nation, being aware of their fondness for symbols, he 
commanded them to divide the congregation formally 
and place them on the two mounts Ebal and Gerizzim; 
Simeon and Levi, Judah and Issachar, Joseph and Benja- 
min, on the latter; and Reuben, Asher and Gad, Zebu- 
Ion, Dan, and Naphtali, on the former; whilst the Levites 
rehearsed^in their hearing, theblessings;that awaited their 
inflexible allegiance, and the curses that would be the 
infallible punishment of their apostacy. And lastly, he 


131 


Last Address of Moses . 

delivered the** book of the law,” to the priests, and com- 
manded them to keep it in the “ side of the ark” of the 
Covenant, and read the whole every seventh year to the 
assembled tribes, at the feast of tabernacles. 

Catherine. What do you mean by the book of the 
law? 

Mother. The five books of Moses, both singly and 
collectively, are spoken of in the Scriptures under that 
title. They are also called “the books of Moses,” and 
sometimes are designated merely by his name, as for in- 
stance, ** they have Moses and the prophets.” 

Having finished his address to the people, he pro- 
nounced a prophetic blessing on each tribe, and gave a 
parting charge to Joshua, in the presence of all Israel, 
assuring him, both for his and their encouragement, that 
the Lord of hosts would conduct them across the Jor- 
dan to the land he had given to Abraham, to Isaac, and 
to Jacob! 

He then left them, and ascended, alone, a ridge of 
mountains that lay near the border of Moab, and from 
Pisgah, the summit, he was indulged with an extensive 
prospect of the land he had earnestly desired to enter. 
The stream of Jordan flowed at his feet; the lakes of 
Cinnereth and Asphaltite, and the stately cedars of 
Lebanon on the north; and the spreading palm trees of 
the south, were at once in his view. He beheld the cities 
and the fields, which his brethren were to possess; but 
their faces he saw no more — for there he died — and in a 
valley not far distant, it is said, “the Lord buried him,” 
and no man has ever discovered his sepulchre! [B. C. 
1471 .] . 

Catherine That is a very extraordinary fact. Why 
was he not buried with funeral honours like other cele- 
brated men ?It would have gratified the people who had 
received so ‘many invaluable services from him, to have 
paid this last tribute to his worth. 

Mother. He who recorded the death and secret bu- 
rial of Moses, has barely related the fact, without one 
word of comment — a fact so very remarkable, that the 
curiosity of the reader is irresistibly impelled to look for 
a reason, which is supposed to be discovered in the high 
veneration of Israel for their great legislator. Had they 


132 


Last Address of Moses. 

known the place of his interment they would have held 
it sacred, and have transgressed the bounds of allowable 
respect for his remains. 

Catherine. Is this account of Moses’s death in the 
book of Deuteronomy — -a book of his own writing? 

Mother. It is in the last chapter of that book; and 
some have not scrupled to believe was prophetically 
written by himself, as many other prophecies are found 
in the Pentateuch. But we are not driven to this conclu- 
sion by the absence of every other mode of explanation. 
The last chapter of Deuteronomy was most probably 
composed by Joshua, the writer of the following book, 
and injudiciously placed with the writings of Moses, by 
those who arranged the sacred canon, because it con- 
cludes his story. 

But if the bereaved congregation were not permitted 
to weep over the grave of their inestimable benefactor, 
they were allowed to remain inactive in their encamp- 
ment thirty days, indulging their sorrow, although they 
were in sight of their ultimate object. 

Charles. Thirty days, T remember, they mourned 
for Aaron likewise. I did not know until now that our 
custom of mourning thirty days for distinguished men, 
had an origin so ancient or respectable. 

Mother. In reading the scriptures, we find many 
customs, now become so common, that we never think 
of inquiring whence they came: like this of mourning a 
certain time, they do not always express our genuine 
feelings. In observing this decent custom, we often, 
indeed, pay to pre-eminent virtue the respect it deserves; 
but seldom are we called to lament, like the Israelites, 
a national loss — a benefactor of mankind! Their afflic- 
tion was deep and sincere, and embittered by the re- 
proachful conviction that but for their own insupportable 
provocations, they might still have enjoyed liis society, 
and profited by his wisdom. For although he was an 
hundred and twenty years old, he possessed all nis fa- 
culties in their native strength. “ His eye was not dim 
nor his natural force abated.” 

For many years after his death, his people adhered 
faithfully to his precepts, and through all their revolu- 
tions, they continue to revere his authority. While the 


133 


Character of Moses. 

world endures, he will remain the greatest of historians 
and prophets. His writings are his most expressive eu- 
logy. They reflect the wise and upright man, and the 
loyal servant of his Master. His style is plain and per- 
spicuous. such as the importance of his subject demanded; 
yet interspersed with the most beautiful and sublime 
strains of poetry, where they could be used with pro- 
priety. His prophetic ode in the 31st chapter of Deuter- 
onomy is said by an elegant and learned writer on He- 
brew poetry, to be “singularly magnificent and scarcely 
to be paralleled from all the choicest treasures of the 
muses.” As a prophet he has this testimony to his tran- 
scendent dignity — that there arose in Israel, not one like 
him, “ whom the Lord knew face to face!” His whole 
ceremonial law is a prophecy of that divine Teacher, who 
he predicted should come, in these remarkable words: — ■ 
“The Lord your God will raise up unto thee a Prophet 
from the midst of thee, of thy brethren, like unto me: 
unto him ye shall hearken.” 

From the midst of the brethren of Moses, the descen- 
dants of Israel, the Lord our God has raised up unto us 
a Prophet, “in whom he is well pleased;” and happy are 
we if we hearken unto him. 



JOSHUA. 


Mother. The incident with which the book of Joshua, 
the subject of our ensuing conversation, commences, ex- 
emplifies a consoling truth, presented every day to our 
observation — that the evils to which we are inevitably 
subjected in this life, are ever accompanied by circum- 
stances which mitigate their severity — and sometimes 
even produce results the most beneficial. The loss of a 
friend with whom we have passed many years in delight- 
ful intercourse, is an affliction so common that almost 
every heart can tell its bitterness. If his wisdom has 
illumined our path — if his power, and his zeal have pro- 
moted our interest — we feel that a right hand is cut off: 
but if many failures in our own duty to this friend, cloud 
the recollection of past pleasure — now too late to make 
any reparation — what is there left to complete our hu- 
miliating regret? To embitter the sorrow of the Israel- 
ites for the death of their illustrious legislator, the his- 
tory of whose virtues was but the history of their own 
ingratitude — all these distressing reflections were com- 
bined, yet the sad event brought with it a cheering con- 
solation. The voice of their invisible Protector reminded 
them that the last remaining obstacle to their entrance 
into the promised land was now removed; “ Moses my 
servant is dead, now therefore arise and go over this Jor- 
dan.” 

Fanny. Then about to encounter hostile nations, they 
would most sensibly feel the loss of their experienced 
Chief. 

Mother. That loss, irreparable as it might seem, was 
supplied by the substitution of Joshua, appointed by God 
himself, and consecrated by the hands of Moses, to suc- 
ceed him in the command of the Israelites. 

That no diffidence, however, might retard the move- 
ments of Joshua, “The Lord,” who had supported Moses 


1 $5 


Spies sent to Jericho . 

by his presence, now appeared to his successor and as- 
sured him, that he should “ divide the promised inheri- 
tance to the children of Abraham.” “ Only be thou 
strong, and very courageous” (said he,) “that thou mayest 
observe to do according to all the law which Moses my 
servant commanded thee. Turn not from it to the right 
hand, nor to the left, that thou mayest prosper whither- 
soever thou goest. This Book of the law shall not depart 
out of thy mouth, but thou shalt meditate therein, day 
and night, that thou mayest observe to do according to 
all that is written therein, for then thou shalt make thy 
way prosperous, and then thou shalt have good success.” 

Thus graciously encouraged, the new commander be- 
gan his arrangements for taking possession of Canaan. 
Two confidential young men were despatched to examine 
the strength of the city of Jericho, which lying very near 
to the opposite shore of Jordan, must be taken before 
they could penetrate into the country. 

Catherine. That would seem to have been an unne- 
cessary precaution. The Lord their God, had promised 
to go with them — what strength or power could counter- 
act his will? 

Mother. It is not generally the will of Heaven to 
bestow blessings on those who do not seek them. Had 
the Israelites been put into the possession of Canaan 
without any extraordinary exertions of their own— the 
indolent might have taken encouragement to fold their 
arms and presumptuously expect the unclouded^unshine 
of prosperity. I just now recited a part of the charge 
that was given to Joshua for the purpose of showing you, 
that the favourable designs of Providence exempt not us 
from the performance oF duty, and as “the book of the 
law” was given to him for a guide, so the sacred scrip- 
tures are given to us, to point out the “way” in which we 
may hope for “good success.” So well was Joshua in- 
structed, that although he knew himself to be engaged in 
an enterprise that would ultimately be successful, he 
proceeded with as much caution as if his own sagacity, 
or the valour of his men were his only dependence. 

When he had despatched the messengers he called 
together his officers and directed them to go through the 
camp, and command the people to prepare their provi- 


13b 


Protected by llahab. 


sion, for within three days they should pass over the 
Jordan. The tribes who were already located on the 
eastern bank in the blooming land of Gilead, were re- 
minded of their engagement to leave their families and 
assist their brethren until they too should have a perma- 
nent habitation. They readily declared their adherence 
to their promise— -and their loyal resolution to obey and 
to support Joshua, as the lawful successor of Moses, de- 
voting themselves even to the punishment of death, should 
any be found disobedient. Whilst Joshua was busied in 
these dispositions for a removal, his messengers had made 
their way into the city of Jericho, though not without 
the peril of their lives. The victorious march of Israel 
had spread dismay among the Canaanites — their army 
but a few miles distant, the presence of two strangers in 
the city, would naturally create suspicion; accordingly 
they were carefully watched and at length traced to the 
house of Rahab, a woman who lived on the eastern wall 
of the town, and a mandate from the king of Jericho re- 
quired her instantly to deliver them up. Rut their hostess 
aware of their danger, had humanely concealed them on 
the top of her house, beneath a quantity of flax which had 
been spread there to dry, so that they escaped the search 
of the king’s messengers. She acknowledged, indeed, 
that they had lodged in her house, whence they had but 
lately departed, and affected to assist in their arrest, by 
directing the messengers towards the river, the fords of 
which she said the spies could not yet have reached. 
Having thus rid herself of the unwelcome intruders, she 
repaired to her guests, and hastened them away, confes- 
sing that she had been prompted to this act of kindness, 
by the universal terror of her countrymen, and her own 
perfect conviction that the whole land was given to the 
Israelites by their God. She believed, he was the true 
God, and that his purposes could not be frustrated; she 
therefore entreated, that she and her relatives, might be 
protected when Jericho should be taken. This just return 
for the favour she had shown to them, they readily pro- 
mised, on the condition, that her family and friends, 
should be gathered into her house, and there remain: but 
for the safety of an individual who should venture into 
the streets, they would not be responsible. 


137 


Passage of the Jordan , 

Charles. How could the young men be concealed on 
the top of a house? 

Mother. The roofs of houses are not in every country 
inclined like ours. In Palestine, and other eastern cli- 
mates, they were then flat, and still continue so — for 
customs with them, do not fluctuate as they do with us. 
The inhibitantr walk, sit, and sometimes in hot weather, 
even sleep on them. The Mosaical law embracing a great 
variety of particulars, affecting the safety, or the comfort 
of its subjects, provided that they should make “battle- 
ments for their roof, that they might not bring blood upon 
their house, if any man should fall from thence.’* Their 
houses were also low, — not more than one, or at most 
two stories high. That of Rahab, being at the extremity 
of the city, the escape of the spies was facilitated by let- 
ting them down b^ a cord from the top, to the outside of 
the-wall — after it had been agreed by the parties, that the 
same cord (which being of scarlet would be conspicuous) 
should be exhibited in a window in front, as a signal to 
the Israelites, and ensure the inviolability of the mansion. 
Pursuing her advice, the young men hastened to the 
neighbouring mountains, and lay in their recesses, until 
their pursuers, despairing of success had returned to the 
city. On the evening of the third day, they arrived safely 
at the Hebrew camp, and encouraged their brethren to go 
boldly forward — for the disheartened Canaanites would 
be an easy conquest. ; 

Early, therefore, the next morning, being the ninth 
day of the month, they decamped and drew near, to the 
river, where they lodged that night, and received* orders 
for the operations of the following day. 

The priests whose business it was tp ‘bear the Taber- 
nacle and its furniture, were commanded to lead the 
way. Forty thousand of the two and half tribes, all 
armed for battle, were to follow next at the distance of 
two thousand cubits from the ark, and the nine other 
tribes in regular order, to bring up the re>f. Twelve 
men, one out of every tribe, were appointed to erect a 
pillar of stones in the midst of the river, to commemorate 
their passage, and to carry thence, twelve -other stones 
for a similar monument on the opposite shore. 

The priests were further commanded to stand still 
m 2 


138 


Passage of the Jordan . 

when their feet should touch the waters of Jordan — for 
there they should receive a signal proof of the power 
and protection of Jehovah. 

Catherine. What distance in our measurement 
would these two thousand cubits make, between the ark 
and the people? 

Mother. I am not able to tell you. Two cubits of dif- 
ferent measures are used in scripture. It is uncertain 
which of the two is here intended. If the shorter be the 
one, it would make but one mile — the longer, would per- 
haps make two.* It is however supposed to be the same 
measure, which is called " a sabbath day’s journey;’* be- 
cause, the Israelites were allowed to travel on that day, 
'only to the tabernacle, which for ages was the place 
where alone they might sacrifice, and now in their en- 
campment was pitched in the centre, two thousand cu- 
bits distant from the position of the nearest tribes. * 

In the manner arranged by their general, the whole 
congregation removed from their station and approach- 
ed the margin of the river. The priests who bore the ark 
containing the testimony of God’s Covenant, stept fear- 
lessly into the water, although it was now the time of 
barley harvest; when Jordan receiving the melted snow 
from the mountains of Libanus, overflows his banks. 
There they halted, in obedience to the orders they had 
received, and lo! the promised miracle appears! A pas- 
sage, such as had been made for their fathers through 
the Red Sea, was opened through the Jordan for them, 
“ the waters above, rising up on an.heap before the city 
Adam”—* far beyond the place where the Israelites 
stood, and those below, flowing rapidly on towards the 
Dead Sea, whilst the wondering people passed over the 
dried channel! 

Charles. That was indeed a signal instance of di- 
vine favour — yet the Jordan is, I believe, but a little 
stream? f 

Motheu. t Your sister, whose geographical know- 
ledge is somewhat fresher than mine, can tell you its 
size. 

Catherine. It is a little stream in comparison with 

♦This calculation is adopted with diffidence. It may be sufficient for 
©ur purpose— though its accuracy is contested by some Biblical critic? 


139 


Monument set up in Jordan. 

many other rivers, especially our American waters, 
though it is the most considerable in all that region. It 
is said by some writers to take its name from Jor, a 
stream, and l)an, a city near its source in the mountains 
of Lebanon. Passing through the lakes of Samochon, 
and Tiberias, in a course nearly south, and augmented 
by several rivulets — particularly the well known brook 
Cedron — it terminates in the. Dead Sea. Its whole length 
does not much exceed an hundred miles. It is now so 
diminished in breadth as to be not more than twenty 
yards: but it is deep and rapid. 

Charles. It might however have been forded, for the 
pursuers of the spies were directed to seek them “by 
the fords.” Why then was a miracle performed, for 
which there seems to have been no necessity? 

Mother. There were fords — though, perhaps, not a 
convenient passage for a multitude of men, women, and 
children. Besides, it was the pleasure of the Almighty to 
indulge the natural timidity of the Israelites, and re- 
prove at the same time, their habitual distrust of his 
protection. But the particular reason assigned for the ex- 
hibition of this miracle — was “ to magnify their new 
conductor in their sight,” that they might certainly 
know that“ the Lord of Hosts was with Joshua as he had 
been with Moses.” All their permanent statutes had 
been communicated immediately to Moses, and by that 
honoured servant delivered to the chosen nation. In the 
prosecution of their journey, and the conquest of Canaan, 
Joshua was likewise to be distinguished above his bre- 
thren. When he therefore commanded the priests to 
stand still in the river — the waters were separated! He 
then called the twelve men whom he had selected for 
this service, and directed them to pass over before the 
Ark, carrying with them twelve stones from the midst 
of Jordan to the opposite shore. 

The forty thousand from the tribes of Reuben, of Gad 
and Manasseh, then led the van, and the whole congre- 
gation of Israel followed. Twelve stones were set upin 
the bed of the river/where the sacred Tabernacle rest- 
ed — the priests still waiting until all was finished. At 
the command of Joshua, they then came up out of the 
channel of the river, and the waters returned to their 


140 


Passover— -in Canaan. 


place “ overflowing all their banks as they did before!” 
That night they encamped between Jordan and Jericho, 
at a place called Gilgal, and there the twelve stones 
which they had borne from the midst of*the channel 
were erected for a testimony to their children of the 
miracle they had witnessed, when they should ask in 
time to come — “ What mean these stones?” And “ that 
all the people of the earth might know the hand of the 
Lord, that it is mighty.” 

Fanny. If the river were deep as it is represented to 
have been, the twelve stones erected in the midst of it, 
would be covered by the waters, not answering the de- 
sign of a monument. 

Mother. Those which were carried to the eastern 
border, are said to be “ such as a man might carry on his 
shoulder.” Those which “ Joshua set up where the feet 
of the priests stood firm on dry ground” are not so de- 
scribed. They may have been of enormous size, for they 
had thousands of men to labour at the work, and the 
historian assures us, they were yet to be seen, at the 
time of his writing. 

The posterity of Abraham began now to realize the 
promise that had been given to their forefathers. Imme- 
diately after their entrance into Canaan, the manna cea- 
sed to fall, and they feasted on the fruits of that delight- 
ful land! And it is remarkable that this event took place 
at a season when they might formally express their grat- 
itude by a national act of religious worship — the time of 
their Annual Passover. On the tenth day of the first 

month, they first set their feet on the land of promise 

and on the fourteenth, according to their law, precisely 
forty years from its institution on the night of their de- 
parture from Egypt, they celebrated that festival. Thus 
was the prophecy delivered to Moses* exactly accom- 
plished. [B.C. 1451.] 

This last miracle added to all that had gone before, 
operated powerfully in favour of the progress of the Is- 
raelites. The inhabitants of Canaan trembled before the 
omnipotence of the God of Israel — but they did not re- 
pent of their sins, and endeavour to avert his anger. 
The king of Jericho did not, like his subject, Rahab, sub- 
* Numbers, 14, 


Jericho taken. 


141 


in it to the appointed conqueror, and make terms for him- 
self and his people, but foolishly determined bn resis- 
tance. His “ city was straitly shutup, none went out, and 
none came in;” they trusted in the strength of their bul- 
warks: nor was the singular mode of warfare adopted 
by the Hebrew general, at all calculated to weaken their 
confidence. No preparations adapted to a siege could be 
discerned from the wall of Jericho — nothing could be 
seen, but the formidable invaders armed indeed in war- 
like array with their standards waving and bearing their 
sacred shrine, encircling the city, day after day, and re- 
turning peaceably at night to their camp. No rude noise 
— not a voice assailed the ear — the solemn march was 
alone interrupted by the sound of trumpets, continually 
blown by the priests who carried the Ark. In these mys- 
terious circuits, the superstitious heathens might ima- 
gine some preparatory ceremony like their own futile 
incantations to propitiate their deities: but while no step 
more decidedly hostile was taken, they would still re- 
ly on their barriers for security. Six days, their flatter- 
ing hopes deceived them — on the seventh instead of 
retiring as usual after a single circuit, the strangers en- 
compassed the city seven times; at the conclusion of the 
seventh, a long, and louder blast was heard, — the tre- 
mendous shout of victory ascended to heaven, and the 
walls of Jericho fell prostrate before the Ark of the cov- 
enant! The ministers of divine justice poured in on 
every side, and the astonished inhabitants received the 
punishment decreed to their multiplied offences! 

Fanny. I hope the promise made to Rahab, was now' 
remembered? 

Mother. It was faithfully observed. She was con- 
ducted with all her relatives, and all their moveable pro- 
perty to the suburbs of the Hebrew camp. 

Catherine. Why to the suburbs — why not into the 
heart of the camp, where she would be most secure from 
the resentment of her countrymen? 

Mother. Because aliens might not enter the camp 
of Israel until they were at least legally purified, which 
could not be done in this moment of confusion. They 
were effectually protected, however; Rahab herself, be- 
came afterwards a proselyte to the Hebrew religion, and 


143 Achan punished. 

married Salmon, a prince of the tribe of Judah, and the 
ancestor in a direct line, of the celebrated David king of 
Israel. 

Before the city was attacked, it was strictly enjoined, 
that no part of the spoil should be appropriated by any 
individual. The silver and gold — the vessels of brass and 
of iron, were to be reserved for the service of the sanctu- 
ary: all else, to be utterly destroyed by fire: nay so ex- 
ceedingly obnoxious had it become, for its pre-eminent 
guilt, that a malediction was pronounced on him who 
should attempt to rebuild it. “ He shall lay the founda- 
tion thereof (said Joshua) in his first-born, and in his 
youngest son, shall he set up the gates of it.” 

Soon after the fall of this execrated city, Joshua de- 
spatched a small party to take a little place called Ai, 
on the eastern side of Beth-el, a name familiar in the 
history of their ancestor, Jacob. Insignificant, however, 
as it appeared to an army accustomed only to victory, 
they were driven back to the plains of Jordan, with the 
loss of six and thirty men. 

Confident of the support of his Sovereign, while obe- 
dience was rendered to the divine commands — Joshua, 
attended by the elders repaired to the mercy-seat and 
prostrating themselves, inquired humbly, by what sin 
they had forfeited His wonted protection. The captiva- 
ting treasures of Jericho, they were answered, had occa- 
sioned the crime. An individual had been tempted to 
violate the command. The criminal should be discover- 
ed by casting the lot, and the goods he had stolen would 
be found buried under his tent. 

The awful investigation was pursued without delay — , 
the tribe and the family of the offender were ascertain- 
ed — and lastly, a man named Achan, stood charged 
with the guilt of having drawn the displeasure of their 
beneficent Patron on his people. The fact was not to be 
denied — costly robes of Babylonian manufacture, — sil- 
ver and gold, were brought out from his tent, and spread 
before the judges. His guilt thus manifested and acknow- 
ledged by himself, the unhappy Achan, with his sons 
and his daughters, his cattle and his household goods, 
together with all the forbidden treasures, were commit- 
ted to the flames! 


Law incribed on Mount EbaL 


143 


Charles. What! the innocent children destroyed for 
the guilt of their father! Such a procedure is very con- 
trary to our notions of equity? 

Mother. How can we pretend, my dear, to answer 
for their innocence? The sons and daughters of Aohan, 
may have participated in his guilt — they may have assis- 
ted in concealing the treasures. But should it be other- 
wise in this, or in any other instance recorded in scrip- 
ture, where the innocent appear to have suffered with 
the guilty by the express command of a just Sovereign, 
— our cavils are forever prevented by the emphatic 
question — “shall not the Judge of the earth do 
right?” Besides, this high act of sovereignty is the exclu- 
sive prerogative of Deity, and never intended for our 
imitation. The Mosaical law expressly delivered the 
equitable precept — “ The father shall not be put to 
death for the children, neither shall the children be put 
to death for the father — every man shall be put to death 
for his own sin.”* 

But since we are unquestionably taught by our own 
experience, that our personal vices very often involve 
our dearest connexions inevitably in suffering, how 
careful ought each of us to be of our own conduct! 

After this painful expiation, the town of Ai, was 
taken, by an ambuscade , the first of which we read 
in history — and the army was gratified with the spoil. 

Catherine. An ambuscade is a deception: was this 
mode of warfare sanctioned by divine command? 

Mother. It was expressly commanded in this in- 
stance; nor are we obliged to refer its vindication to the 
arbitrary laws by which the war upon the Canaanites 
was directed. Stratagems in war are not moral decep- 
tions — they are expected by both parties — and both are 
prepared — so that they would be disappointed did they 
not occur. 

The Israelites being now in the neighbourhood of the 
mountains Ebal and Gerizzim, where they had been 
commanded by Moses to build an Altar, and promul- 
gate the Law, they desisted from the further prosecution 
of the war until that duty was performed. An Altar was 
erected on Mount Ebal, the law was inscribed and sac- 
* Deut. 34, 16. 


144 


Gibeonites deceive the Priests. 


rifices were offered on it. The tribes then divided after 
the manner prescribed by Moses and took their stations 
on either Mount, the priests standing on each side of 
the ark, and the whole congregated people, women, 
children, and strangers all attending, the statutes of Mo- 
ses were read to them by Joshua, and the blessings and 
the cursings were pronounced in their hearing.* 

Whilst they were thus piously engaged, the Canaani- 
tish princes were combining to attack the Israelites, re- 
garded with so much terror! At the same time an em-, 
bassy, with all the appearance of having travelled from 
a very distant country arrived at the camp at Gilgal so- 
liciting the friendship of Joshua. Knowing himself to be 
surrounded by enemies, he inquired particularly whence 
they came . 44 From a far distant country,’* they said, and 
they exhibited their faded garments and worn-out san- 
dals —their wine bottles, now empty, and rent with long 
use, and their bread which they had taken fresh from 
their ovens, now moulded — as evidences of the length of 
their journey. 

Fanny. These bottles, which are said to have been 
rent, must have been the leathern bottles which were in 
use in ancient times. 

Mother. They are still in use, not only for carrying 
wine, in several countries of the East, and in the South 
of Europe, but for the transportation of honey and other 
liquids, especially for water in their dreary journeys 
across the deserts of Arabia. 

Fanny. Were not bottles of glass also used by the Is- 
raelites? 

Mother. They are said to have been invented only in 
the fifteenth century. Earthen bottles are supposed to 
have been used in very early times. 

The people of Israel were somewhat suspicious of the 
integrity of these Envoys — yet without asking that 
44 counsel” which the mystic breast-plate of the High 
Priest, would have imparted, the princes made a league 
with them. But they were awakened to a sense of their 
erroneous precipitancy, when in a few days they receiv- 
ed an application from their new allies imploring their 
aid ** linst the neighbouring kings, who had turned their 
*Deut. 27. 


Sun and Moon “stand still . ” 


145 


arms against them, because they had deserted the league 
against the strangers, and made a peace with their chiefs. 
This discovery exasperated the common people, espe- 
cially when they learned that Gibeon, the chief city of 
the impostors, was very large and wealthy, and they 
would have taken instant vengeance had they not been 
restrained by their officers. “ We have plighted our faith 
(said they) to protect them, we must therefore let them 
live; but they shall not be admitted to the dignities of free 
citizens — “they shall be hewers of wood and drawers 
of water, to the congregation — because they have deceiv- 
ed us.” 

The army of Joshua appeased in some degree by this 
compromise yielded to the pressing entreaty of the Gib- 
eonites— “ come up quickly and save us, for all the 
kings of the Amorites that dwell in the mountains are 
gathered together against us.” But the Amorites, though 
they fought desperately for their lives, could make no 
stand against the invincible Israelites. They fled, and 
drew the pursuers from the open plain into their vallies 
and mountains. Evening approached, and Joshua beheld 
his people in the heart of a country entirely unknown to 
them — the darkness of night might enable their adver- 
saries to surround them — and all might be lost before 
the return of day. In this perilous situation he ventured 
to lift up his hands to Jehovah, the Lord of the Universe, 
and implore his immediate interposition — “Sun stand 
thou still (cried he) upon Gibeon — and thou Moon in the 
valley of Ajalon!” His prayer was heard, the Sun stood 
still, and the Moon rested, the whole length of a day 
— the elements of nature contributed their aid — hail- 
stones of enormous size descended, and together with 
the heaven-directed sword of Joshua, completed the 
slaughter of the devoted Amorites! 

Charles. Dear mother, you cannot believe that the 
sun and the moon were literally stayed in their course? 

Mother. Why should I question the reality of this 
miracle more than that of others? Our imagination cannot 
reach the immensity of unlimited power, to which all 
things are possible. Nor is this stupendous prodigy re- 
presented as of common occurence. The inspired writer 
affirms, that “ there was no day like that either before, 
N 


146 


Tabernacle established . 


or since, that the Lord hearkened in such an extraordi- 
nary manner to the voice of a man,” and he confirms his 
own relation by an appeal to another record — “ the book 
of Jasher.” 

Fanny. Where is that book to be found? 

Mother. It has been lost many ages; but that it once 
existed, is plain from the frequent mention of it in sacred 
history. 

These unquestionable indications of the splendid des- 
tiny of this peculiar people, did not yet intimidate the 
natives of Canaan. 

Other confederacies were formed and successively 
subdued. Six or seven years were spent in continual war- 
fare, until one and thirty kingdoms were taken, when far 
advanced in years, and having yet to make arrangements 
for the future government of Israel, Joshua “rested from 
war.” The first work of this interval of peace, was to 
provide a place for public worship. Shiloh, in the portion 
of Ephraim was chosen, and there the Tabernacle was 
established in the presence of the whole nation, and from 
this epoch the Israelites began to reckon their year of 
Jubilee. 

Although much of the territory remained yet to be 
conquered, the venerable chief of Israel, persuaded of 
the faithfulness of the Lord of hosts, considered the whole 
as already in their possession, and proceeded to the di- 
vision of Canaan, agreeably to the directions left by 
Moses. The coast of the Great Sea or Mediterranean, 
from Philistia, on the south, to Phoenicia on the north, 
was still inhabited by idolaters — but commissioners were 
nevertheless sent to examine and describe in writing, the 
whole land. When they returned, the whole was divided, 
and solemnly distributed by lot before the Tabernacle at 
Shiloh. 

Cities of refuge, at the same time were appointed and 
provision made for the Levites, who you will recollect, 
were not to have a common inheritance in lands like the 
other tribes. 

The immediate superintendance of the Deity over this 
remarkable people, is in no respect more evident than in 
this; that after the lapse of ages, and under circumstances 
the least favourable to the preservation of records, and 


147 


Decision by lot . 

all the observances requisite to that end — they should 
now be able to trace their genealogies throughout the 
twelve tribes, and distribute the component families so 
exactly, that Joshua could arrange them in the order 
commanded by Moses, separating the tribes distinctly, 
and providing equally for all. 

Catherine. I have heard you question the lawfulness 
of dividing by lot; and yet in this instance it is sanctioned 
by the highest authority. 

Mother. If we could, in any case, obtain such a sanc- 
tion, and cast lots with the same solemnity that was ob- 
served in this, and other instances, mentioned in scrip- 
ture, that is, by a direct appeal to Heaven for the result, 
the action would not be unlawful. But we think of no 
such reference; our appeal is to something called Chance ; 
a perfect non-entity; an act of great levity at least, if not 
sacriligeous. Because no event can possibly take place 
without the permission of a Sovereign whose government 
is as immediate as it is universal. 

The result of all our operations in the common affairs 
of life, we know, remains with Him: but while we employ 
our physical strength, or natural ability, we use the ta- 
lents he has given. In casting a lot, we are endeavouring 
to obtain a benefit without using the appointed means. 

Although I have told you that we gre not immediately 
concerned in the blessings or predictions which Jacob 
pronounced on his sons at the time of his death, and have 
therefore left you to read the full accomplishment at 
your leisure, yet I will not deny your curiosity the gra- 
tification of remarking in this place, and hereafter, as it 
mayincidentallyoccur,the striking coincidences between 
the" foresight of the patriarch and the allotment of Joshua 
now more than two hundred years afterwards. 

‘‘Simeon and Levi,” he said, should be “divided in 
Jacob and scattered in Israel.” In the distribution of the 
lands, Simeon had a lot within that portion afterwards 
called by the single title of Judah ; which being insuffi- 
cient for their support,* a detachment of that tribe emi- 
grated southward, in quest of more ample habitations, 
until they discovered a fine tract of pasture ground, of 
which they took peaceable possession: whilst another 
* 1 Chron. 4. S9 — 43, 


j £8 Prophecy of Jacob, 

party, proceeding still farther south, towards Mount Seir, 
made war upon the Amaiekites and obtained their lands. 
Thus was Simeon “scattered in Israel.” But of Levi, 
the prediction was literally fulfilled. Being devoted to 
the ministry, the Levites were not to cultivate the land, 
but had dwellings assigned to them throughout all Israel 
— that they might conveniently instruct, whilst they 
were maintained by the nation. Of Asher, it was said — 
“His bread shall be fat, and he shall yield royal dain- 
ties;” language, which imports wealth, and abundance. 
Accordingly we find the tribe of Asher in a rich district, 
bordering on the great city of Tyre, whose inhabitants 
no doubt were often supplied from his fields, and the 
table of their luxurious kings furnished with “royal dain- 
ties.” Of Zebulon, — “he shall dwell at the haven of the 
Sea — and shall be a haven for ships:” and the lot of Ze- 
bulon stretched from the sea of Gallilee to the Mediter- 
ranean, where they had commodious sea-ports. 

Fanny. You have not mentioned the death of Caleb 
who was permitted to enter into the promised land. Was 
he yet alive at the period of. your story? 

Mother. He was; and now presented himself before 
Joshua and the elders, reminding them of the engagement 

of Moses to give him the mountain of Kirjath-Arba 

the land of the Giants, because he had traversed it with- 
out fear, when he was sent with the ten traitorous spies. 
He was now eighty -five years of age, yet (he said) he was 
strong, and able to drive out the natives. To him, there- 
fore, Kirjath-Arba including the city of Hebron, the ve- 
nerated spot where Abraham and Isaac had sojourned, 
was allotted. The eminent services of Joshua too were 
rewarded by the special gift of a favourite place in mount 
Ephraim. 

The forty thousand warriors from the tribes on the 
eastern side of Jordan, who had served all this time in 
the war, were now dismissed to their families, with great 
commendation for their fidelity to their brethren. The 
riches they had acquired from the spoils of their enemies 
they were commanded to divide with those who had re- 
mained at home and protected their wives and children 
in their absence— “But take diligent heed” (said the 
venerable chief when he gave them his parting blessing) 


149 


Altar of Witness. 

** to do the commandments and the law which Moses the 
servant of the Lord charged you, to love the Lord your 
God, and to walk in all his ways, and to keep his com- 
mandments, and to cleave unto him, and to serve him 
with all your heart and with all your soul.” 

But when on their return, they had passed the river, 
they began to feel that they were separated from their 
brethren! While the present generation lived, their ser- 
vices would be remembered, and their right to worship 
at Shiloh would be acknowledged, but the posterity of 
those who possessed the Ark of the Covenant, the pledge 
of a peculiar relationship to the God of Israel, and in 
whose territories other national monuments were found, 
might possibly deny to the tribes on the other side of 
Jordan the privileges of a son of Israel. To avert this 
catastrophe, which they considered the greatest of evils, 
they set up an altar of great dimensions on the eastern 
border, exactly resembling that which stood at Shiloh, 
and called it “an altar of witness.” This action, so pious 
and so patriotic, was mistaken by their brethren. They 
considered it a breach of the law, and obnoxious to ex- 
emplary punishment. The whole army was therefore 
immediately collected to make war upon Reuben and 
Gad. Compassion however succeeded to the first impulse 
of indignation, and they concluded to inquire into the 
matter before they shed the blood of their brother. Phi- 
nehas the son of Eleazer the high Priest, and other chiefs 
of the congregation, were sent on this reasonable errand. 
“We are come” (said they to the two tribes and half 
tribe) “ to inquire why ye have committed so great a tres- 
pass. Have we not already suffered for the sins of those 
who rebelled against Jehovah? Will ye again involve us 
in distress, by offering sacrifices in the land of Gilead in 
opposition to* the law of Moses? If ye think your land is 
polluted by the sins of your predecessors, and ye are be- 
come dissatisfied with the place of your own choice, come 
over to the land where the Tabernacle dwelleth, and take 
possession among us: but rebel not against the Lord, nor 
rebel against us, in building you an altar beside the altar 
of the. Lord our God.” 

Charles. I suppose now the two and half tribes were 
disposed to resent so harsh an accusation. 

n 2 


] 50 Last address of Joshua . 

Mother. Those who are conscious of the purity of 
their intentions, my son, are generally less ready to re- 
sent than to grieve, when their actions are misunderstood. 
The eastern tribes on this occasion were astonished at 
the expostulation of the elders; but they meekly answer- 
ed, that “ the searcher of all hearts could witness for them 
that they thought not of rebellion against him! They 
meant not to .offer burnt-offerings or peace-offerings, on 
the altar they had reared; but to testify to posterity their 
relation to the God of Israel, if in time to come their 
children should be denied access to the Tabernacle, on 
the pretext that they were excluded by the permanent 
barrier of Jordan,” u God forbid” said they, in the con- 
clusion of their pious defence, “ that we should build an 
altar for sacrifices, beside the altar of the Lord our God, 
that is before his Tabernacle.” With this explanation, 
the elders returned perfectly satisfied, and their brethren 
offered thanks to the Lord, who had mercifully preserved 
them from shedding the blood of their relatives. 

After these transactions, Joshua lived seven years, du- 
ring which time np events worthy of particular notice 
seem to have occurred. The people were peaceably oc- 
cupied in settling their new possessions without inter- 
ruption from the natives. — He had now reached his hun- 
dred and tenth year, seventeen of which he had presided; 
and being sensible that he must soon sleep with his fa- 
thers; after the example of his illustrious predecessor, he 
summoned the whole nation with their officers of . every 
department, to attend him at Shechein, between Ebal and 
Gerizzim,and receive his last blessing and instructions. 
The recollection of many and inestimable favours, will 
always be a powerful incentive in a generous mind, to 
the performance of correspondent duties. To this noble 
feeling the Hebrew general judiciously applied, whilst 
lie began his address to the listening multitude by relat- 
ing briefly, the history of their nation from the caUing of 
Abraham to the present day — the supernatural power 
by which they had been sustained-— and the unceasing 
mercy which had at length given them possession of 
“cities which they did not build-—of vineyards, and olive 
trees not planted by their hands.” “Now therefore,” 
continued he, " fear the Lord, and serve him in sincerity 


151 


Last address of Joshua. 

and in truth: and put away the gods which your fathers 
served on the other side of the flood and in Egypt; and 
serve ye the Lord.” 

“ And if it seem evil unto you to serve the Lord, choose 
you this day whom you will serve; whether the gods 
which your fathers served, or the gods of the Amorites 
in whose land ye dwell: but as for me and my house, we 
ivill serve the Lord.” 

Catherine. I hope the advice of Joshua “ to put 
away” the gods whom their fathers had served, did not 
imply that the Israelites were at this time addicted to 
idolatry? 

Mother. It can mean no less. I have heretofore 
observed to you the unhappy propensity of the Israelites 
to imitate the heathens. These people were ever with 
them, and around them. — Abraham their progenitor, was 
taken from the people who served idols “ on the other 
side of the flood,” or, on the other side of the river Eu- 
phrates, which being a great river was sometimes called, 
the flood. In Egypt his posterity were subjected to idola- 
ters, and* occasionally mingled with them in the wilder- 
ness. No wonder then that such multiplied temptations 
were often too powerful. 

Yet you are not to suppose that they ever entirely 
forsook their own Omnipotent Sovereign; their error con- 
sisted in giving to the gods of the gentiles, together with 
Jehovah, thathomage which was dueto Him alone. Hence, 
they were ever ready to profess their allegiance and pro- 
mise amendment. When, therefore, their departing ge- 
neral reminded them of the obligation they were under, 
yet added, in order to place their sinful weakness in a 
forcible light, — “if it seem evil unto you to serve the 
Lord — choose ye this day whom ye will serve — but as 
for me and my house we will serve the Lord,” — they 
cried out with one accord — “God forbid that we should 
forsake the Lord to serve other gods. He it is, that brought 
us up, and our fathers out of the house of bondage, and 
which did these great signs in our sight, and preserved 
us in all the way which we went — therefore , will we 
also serve the Lord , for He is our God.” 

This was a most interesting moment — Joshua was 
about to leave them to themselves, and in this last pub- 


152 


Death of Joshua . 

lie interview with his charge, he was particularly desi- 
rous to make a lasting impression. He would not there 
fore easily accept of their proffered devotion. “ Ye can- 
not” (saicl he) “serve the Lord — for he is an holy God 
— he is a jealous God, he will not forgive your trans- 
gressions nor your sins, if ye forsake the Lord and serve 
strange gods, then he will turn and do you hurt, and 
consume you after that he hath done .you good.” Still, 
however, full of ardour, they continued to declare— 
“Nay, but we will serve the Lord.” Thus was the co- 
venant to serve the Lord again ratified by the whole peo- 
ple of Israel. A record of the transaction was made by 
Joshua, and a great stone set up for a memorial, under 
an oak near the sanctuary at Shiloh. 

Soon after this Joshua died, and was buried in his 
own territory on mount Ephraim. Eleazer the priest, the 
son of Aaron, died also about this time; and at the same 
period we are told the remains of Joseph were entombed 
in a piece of ground which Jacob his father had purchas- 
ed from the natives when he returned from his long exile 
in Mesopotamia, and which had now fallen to the lot of 
Ephraim.” (B. C. 1443.) 

Charles. The title of this book I suppose implies i.ts 
having been written by Joshua? 

Mother. It is so understood by some learned com- 
mentators, who have moreover endeavoured to establish 
their opinion by internal evidence — excepting, however, 
some passages which were evidently inserted by some 
other hand, in a subsequent period of time, particularly 
that which relates the death of Joshua. Other names of 
equal weight contend, that this portion of history was 
called the book of Joshua because it narrates the exploits 
of that chief: and they also appeal to internal evidence 
that he was not the author, but conjecture rather — for 
none undertake to decide — that it was written by Eleazer, 
by Phinehas his son, or by the prophet Samuel, and some 
reduce its date still lower. But whoever was the author, 
it is agreed on all hands, that if not written chiefly by 
the great captain of the Israelites, it was compiled from 
authentic documents, left by Joshua himself, or the co- 
temporary priests whose business it was to preserve the 
records of the nation.* 

* Sec Gray’s Key. Horne’s Introduction, &c. 


JUDGES. 


Mother. The Israelites, by the death of Joshua being 
left without a visible leader to the conquest of Canaan, 
now repaired to the Tabernacle with the question— 
“ Who shall go up first to fight with the Canaanites.” 
They were answered “Judah shall go up first.” Judah 
was the fourth son of Jacob, and to him the natural pre- 
rogatives of Reuben the elder, were transferred. He was 
distinguished by his father’s prophetic blessing, and from 
him were to come the Star and the Sceptre foretold by 
Balaam. The tribe of Judah was the most populous of 
the twelve, when the people were all numbered in the 
wilderness of Sinai by Moses and Aaron; and the dis- 
trict of Canaan which fell to their lot, was amongst the 
most delightful of the land of promise. 

It was beautifully variegated with fountains, hills, and 
plains, and fertile in corn and wine and pastures. Here 
Abraham and Isaac had sojourned, and here were the 
places most famous in sacred history, Jerusalem, Era- 
maus, Bethlehem, and others. In the territory of Judah 
the splendid temple of Solomon arose, and it was his 
privilege to preserve the pare religion of his fathers, when 
iii after ages it was corrupted by many of the tribes: and 
indeed such was the ascendancy of this tribe that we 
frequently find the appellation of Judah , applied to the 
nation, in common with that of Israel. 

The lot of Simeon lying next, and within that of Ju- 
dah, the two portions 'occupying the whole south of Ca- 
naan, between the Dead Sea and the Mediterranean, 
they agreed to combine their forces, until both should 
be in possession of the territory assigned to them. 

Canaan, was at this time powerful in population and 
arms. It was. governed by a great number of chiefs, with 
the pompous title of kings; although their respective do- 
minions seem often to have been limited to a single city 


154 Canaan conquered, 

and its suburbs. One of these petty kings was found on 
the first expedition of Judah, in a place called Bezek; 
his troops were beaten, and himself taken, and sent to 
end his days in Jerusalem, a few miles distant from Be- 
zek, after his thumbs and great toes had been cut oft*. 

Charles. That was a singular infliction! How came 
the Israelites to perpetrate so useless a cruelty? 

Mother. The confession of Adoni-bezek will at once 
answer your question and let you a little into the char- 
acter of the Canaanites, and you will thereby be induced 
to acquiesce in the retributive justice which extermina- 
ted such monsters. “ Threescore and ten kings” (said this 
tyrant) “ having their thumbs and great toes cut off, gath- 
ered their meat under my table — as I have done, so God 
hath requited me!” The Israelites had heard of these 
enormities, and therefore inflicted the same punishment 
on him. 

In the vallies of Simeon and Judah were found a 
powerful people armed with chariots of iron whom they 
could not at that time expel. In the portion of Caleb, 
who belonged to the favoured tribe, were the giants or 
men of extraordinary strength and stature. To encour- 
age his biethren to the formidable encounter, he proclaim- 
ed his intention of bestowing Acsah his daughter, on him 
who should succeed in taking one of their strong holds, 
called K.irjath-sepher. Othniel, who afterwards became 
still more conspicuous for his valour and wisdom, ob- 
tained the prize. 

Thus the Israelites by degrees, took possession of their 
inheritance. But indolence, the spontaneous fruit of 
prosperity, or compassion — in this instance not allow- 
ed — sometimes prevailed over duty. They spared many 
of the natives, whose abominable examples corrupted 
their manners and enfeebled their hands. Conflicts with 
the neighbouring princes ensued, and war, with all its 
train of evils — desolation, famine, and captivity, was the 
consequence. 

These unhappy circumstances, however, did not take 
place until long after the death of Joshua. The genera 
tion which his mighty prowess had led into Canaan, re- 
membered his dying injunctions, and kept the statutes 
of Moses. But their children “ forsook the Lord God of 


155 


Judges* 

their fathers’’ — they intermarried with the inhabitants 
of the land and erected Altars to their fabled deities. 
Their morals and religion equally degenerating, the con- 
sciousness of virtue no longer inspired them with cour- 
age to resist the encroachments of the heathens, who 
still considering them as lawless invaders, were ever 
ready to seize an occasion of distressing them, so that 
in the emphatic language of the historian, “ Whitherso- 
ever they went, the hand of the Lord was against them 
for evil!” Yet the everlasting friend of Abraham and 
Isaac, would not wholly abandon his people notwith- 
standing their repeated provocations, but chastised them 
by the hands of their enemies, and when the salutary 
purpose of affliction was accomplished, a deep sense of 
their ungrateful apostacy and a sincere return to their 
Sovereign was effected, He raised up by extraordinary 
interposition, deliverers , who restored them to peace and 
prosperity. 

These deliverers, were the celebrated Judges , from 
whom the book we are reciting is denominated. 

Fanny. A judge is with us a civil officer, but those of 
whom you speak, seem to have been military leaders; 
why then are they called Judges? 

Mother. Their office was both civil and military. 
They led the troops to battle, and afterwards held the 
sword of justice. Some of them may have ret ired to pri- 
vate life, when they had performed the public service 
for which they were especially selected; but, generally, 
they were the chief magistrates of the people whilst they' 
lived. They assumed, however, no external pomp, nor 
did their honours descend to their children. They were 
taken from the tribes indiscriminately, and qualified for 
their part, when emergencies required a chief of extra- 
ordinary abilities. 

Under the government of the Judges, the Israelites 
lived upwards of three centuries with various fortunes; 
sometimes harrassed and afflicted most grievously by the 
neighbouring powers, sometimes prosperous and hap- 
py for a succession of years. Othniel, whose valour had 
obtained the hand of the venerable Caleb’s daughter, 
was the first of these illustrious chieftains. Eliud and 
Shamgar successively flourished after Othniel. Very few 


156 


Jabirfs army destroyed. 

events of their lives are recorded, but they were no 
doubt virtuous and efficient men; for in their days the 
Israelites enjoyed long intervals of peace, the certain 
evidence under their peculiar dispensation of national 
rectitude. 

About this period we find two women celebrated as 
the instruments of great benefit to their country. 

After the death of Shamgar, the sins of Israel had 
brought them under the dominion of Jabin a powerful 
king of Canaan. Penitence as usual obtained mercy, 
and to Deborah the wife of Lapidoth, at once a Judge 
and a prophetess, a plan of deliverance was graciously 
imparted. To her rural dwelling among the palm-trees 
of mount Ephraim, the chiefs of Israel came on some 
common occasion for advice, and were sent away to sum- 
mon Barak the son of Abinoam to her tent. Barak was a 
young prince of Naphtali, and had been named to De- 
borah as the leader of an expedition against Jabin. He 
was now commanded to take ten thousand men from 
the tribes of Naphtali and Zobulon, and march to the 
river Kishon, where he would find the army of Jabin en- 
camped. This was art unwelcome oYder to Barak, not- 
withstanding it was accompanied with a promise of suc- 
cess. He knew the strength of Jabin, and even refused 
to attack him, unless the prophetess herself would go 
with him to the field, assist him by her counsel, and ani- 
mate the troops by her presence. vS’ne readily consented 
to his desire; but told. him, that his guiltv reluctance 
would be requited by humiliation, for the chief honour 
of the day would be obtained by a woman! He did not 
however any longer delay to contribute his services, but 
hastened with Deborah to Mount Tabor in the district 
of Zebuton, and collected the troops. His preparations 
soon aroused Sisera the general of the enemy, who with 
a numerous host, well appointed with weapons of de- 
struction, amongst which were nine hundred chariots of 
iron, descended to the valley of Kishon. “Now is the 
moment,” cried the heroic Deborah to her associate, 
* hath not the Lord gone out before thee?” Inspirited by 
this suggestion, Barak immediately fell upon the Ca- 
naanites and swept them off with *a terrible slaughter! 
Their chariots of iron, were a feeble defence against the 


Death of Siseru. 157 

persevering courage of Barak: the whole army was de- 
stroyed, and the despairing Sisera himself compelled to 
abandon the field, and endeavour to save his own life! 
Leaving his chariot, he fled towards a district inhabited 
by the descendants of Hobab, the brother-in-law of Mo- 
ses, who had left their own country and dwelt amongst 
the Naphtalites. In this extremity he was met by Jael 
the wife of Heber, near the door of her house, and invi- 
ted to accept its protection. As the Kenites, the denomi- 
nation of this colony, were at peace with the king of Ha- 
zor, Sisera fearlessly entered, entreating his hostess to 
conceal the place of his retreat, and to give him a cup 
of water to drink. The better to allay any apprehension 
that might arise from the avowed friendship of her peo- 
ple to tne Israelites, the wife of Heber presented a bowl 
of refreshing milk to the wearied warrior. Confiding 
now in her officious kindness, and overpowered by dis- 
appointment and vain exertion, he fell into a slumber, 
to awaken no more! for Jael seized the opportunity and 
put him to death by her own adventurous hand! 

Fanny. I presume mother, you do not vindicate the 
treachery of Jael to a vanquished man who had confided 
in her honour. Her masculine resolution is in my mind 
no apology for her cruelty, 

Mother. You are not ignorant, my dear, that wars 
were formerly conducted by every nation with unrelent- 
ing severity. It is a peculiar glory of our amiable reli- 
gion that it has abolished unnecessary violence, and 
strictly enjoins tenderness to our enemies so far as it 
can possibly consist with our own safety. Very many of 
those brilliant actions that have inscribed the names of 
heroes on the tablets of fame would be detestable in our 
view of moral obligation. These remarks, however, al- 
though they may serve to palliate the conduct of many 
celebrated men in both sacred and profane history, may 
not perhaps be applicable to the case of Jael any more 
than they would be to some acts of the Israelites in 
their contests with the natives of Canaan, which are re- 
pugnant to our opinions. He who commanded the end, 
directed also the means: and here we must rest the vin- 
dication of Jael, who is believed by correct commenta- 
tors to have been moved by a divine impulse to put Si- 


158 


Song of Deborah and Barak , 

sera to death. This victory over the king of Hazor, was 
a great blessing to the suffering Israelites. Sisera his 
captain, was the hated instrument of his tyranny; the 
zeal ofHeber’s wife in the cause of religion and liberty, 
was therefore celebrated in rapturous gratitude by De- 
borah and Barak in the sacred Song* which they compo- 
sed for this remarkable deliverance. As you were pleas- 
ed with my versification of Moses’s hymn, I have 
thrown this into the same form for your entertainment. 

SONG OF DEBORAH AND BARAK. 

Praised be the Lord, the high, the holy one, 

Who Israel’s sons avenged — Himself alone. 

Our willing hands the sacred banners raise, 

Thine is the cause; be thine our God the praise! 

Hear, O ye princes — O ye kings give ear, 

Sing praise to Israel’s God; adore and fear. 

When Thou went’st forth from Edom’s smoking field, 

The heavens bow’d down, the clouds their droppings yield. 
Seir’s dewy mount thy awful presence felt, 

Its bases tremble, and its summits melt! 

From Israel’s hills, unhallowed altars rise; 

Then wasting wars, the guilty land chastise. 

In valiant Shamgar’s rule, and Jael’s days, 

Oppressed Israel walked in secret ways; 

From wonted paths they turn in fearful haste, 

Their towns deserted and their fields laid waste! 

Vengeance they cry, in vain — of all bereft, 

“ With forty thousand not a spear was left.” 

Then heaven-appointed Deborah arose. 

To rescue Jacob, and chastise his foes. 

From Tabor’s sides the awakened people pour. 

And fill the plain of Kishon’s wide-spread shore. 

The chiefs of Israel to the combat came, 

Led by Jehovah. Praise his mighty name! 

Speak ye his wond’rous deeds, who ride in state. 

Who sit in judgment in the lofty gate f 
Speak ye. whose happy villages are freed, 

Whose flocks beside your wells securely feed. 

No more the archer’s shout, your ears assail, 

Rings through the hills, and saddens ev’ry vale, 

Barak arise! Lead on — in triumph lead. 

The captive princes, and the prancing steed. 

Mother in Israel! Deborah awake, 

Judgment, renown, and wide dominion take! 

Why Reuben didst thou in the sheep-fold stay, 

The bleating of thy flocks what charm had they! 

* Judges, Chap. 5 

f The gate of the city — where anciently judgment was dispensed. 


159 


Song of Deborah and Barak. 

Asher beside the Sea secure remained; 

His freighted ships, ignoble Dan detain’d. 

Gilead from far, beheld the hostile scene, 

While Jordan’s peaceful current roll’d between. 

Thy patriot warriors Zebulon, were they, 

Who dared the battle that disastrous day! 

Tby chiefs too, Naphtali, were they who fought. 

On Tabor’s heights they set their lives at nought. 

Canaan’s impious princes came from far, 

Megiddo’s waters saw the unrighteous war. 

Vainly they strove — the coursing stars can tell; 

They fought for Israel, when bold Sisera fell! 

Kisbon, that ancient stream, avenging roars, 

And sweeps the invaders from his blood-stained shores. 

Awake my soul ! thy mighty deeds rehearse, 

But curse ye Meroz — said the angel, — curse! 

They came not to the battle of the Lord, 

Nor in Jehovah’s honour drew a sword. 

Blessed beyond the lot of woman’s fame, 

Be Heber’s wife — illustrious her name! 

The deadly implements her hands impel, 

And at her feet proud Sisera bowed — he fell ! 

Ah, hapless mother! thou inquir’st in vain, 

What direful cause his chariot-wheels detain? 

Her ladies answer — she herself replies, 

While fearful visions in her bosom rise: 

“ Comes not my son in gorgeous robes array’d, 

<£ The victor’s spoil, of curious texture made. 

“ Do captive maids the conq rors triumph grace, 

“ The blooming daughters of that hated race?” 

As Sisera, be thine enemies, 0 Lord! 

While those who iovc and trust tby holy word, 

Shine like the sun. progressive in his strength, 

And reach thy glorious mount of peace at length. 

Fanny. Difficult as it is to reconcile our present no- 
tions with the conduct of Jael — or indeed to the partici- 
pation of women in warlike exploits at all, I must plume 
myself on Deborah. The appointment of a woman to the 
dignity of a ruler and a prophet, by unerring wisdom, is 
in favour of my opinion, that the mental powers of the 
sexes are naturally equal. 

Mother. That is a question my dear, which we can 
never determine until their natural powers are alike 
cultivated by education. So long as one and twenty 
years are unremittingly given to the improvement of the 
one, and not more than naif that time to the other, and 
that besides, in a desultory manner, it will be altogether 


160 Invasion of the Midianites. 

unfair to estimate the minds of men and women by their 
subsequent conduct. 

That the Creator, has separated their respective 
spheres of action by a line almost impassable, there ought 
to be no question, and perhaps the entire devotion of 
females to study for so many years, might be somewhat 
incompatible with their peculiar destination, still we 
may be allowed to contend,, that a large portion of know- 
ledge, the early and careful improvement of every talent, 
is necessary to qualify women for the useful discharge 
of those duties — as well as to sustain them, under the 
sufferings to which they are peculiarly liable. Neglected 
as they are, and unfurnished with adequate armour, they 
often meet the ills of life with surprising fortitude, and 
have even governed empires with ability. 1 cannot how- 
ever gratify you with the elevation of another female be- 
sides Deborah in this period of sacred history. A female 
sovereign arose some centuries after in Israel, but we 
derive no honour from her character. 

A peace of forty years succeeding to the victory of 
Barak, great prosperity blessed the land. Their granaries 
were filled with corn, and wine, and oil, and their pas- 
tures offered a rich repast to the lawless tribes on their 
borders. The Midianites poured in upon them Mith im- 
mense herds of cattle and laid waste the whole south of 
Canaan. Their grain was cut up as soon as it appeared, 
or if perchance, a small portion was suffered to ripen, 
the harassed owners were obliged to conceal it in caves 
which they dug out of the mountains, and at length to 
fortify themselves with their scanty provisions in these 
wretched dens. 

Charles. Why did the Israelites, who were always 
able to cope successfully with their enemies, submit to 
such cruelties? 

Mother. The Israelites in this interval had returned 
to idolatry, to which they were ever prone in a season 
of repose. Vicious practices debase the whole soul, and 
render it unable to make any noble effort. When the 
Israelites. fell into idolatry they were always punished 
by an abject disposition to submit to their oppressors. 
And thus they did in this instance, until sevep years of 
severe suffering had brought them to a sense of their 


Gideon appointed. I6i 

criminality. “ The angel of the Lord” then appeared to 
Gideon, a man of the house of Manasseh, whilst he 
thrashed a little wheat in a secluded place that he might 
hide it from the Midianites. “The Lord is with thee 
thou mighty man of valour,” was the reviving salutation 
of the bright messenger. But Gideon was not revived — 
the excessive sufferings of his people had impressed his 
mind with the sad persuasion that the posterity of Jacob 
was entirely forsaken by the Power that had wrought 
such miracles for their fathers! “ Surely 1 will be with 
thee, continued the heavenly herald, and thou -shalt smite 
the Midianites as one man.” Still suspicious that the 
flattering vision might be but a delusive effort of his 
own misery to procure relief — he ventured to ask a sign 
that he was not imposed upon by his rising hope, but was 
really encouraged by a supernatural voice. The sign 
was granted and the grateful Gideon immediately erect- 
ed an altar on the spot, which the historian assures us, 
was yet to be seen at the time of his writing. 

Charles. Why do you use a term so specific when 
you say “the angel of the Lord.” Are we not told that 
the Lord employs angels innumerable as the ministers 
of his will? 

Mother. When the article the is emphatically used, 
as it is in this place and many others, it is not to be ap- 
plied to one of those ministering spirits, but to that au- 
gust personage of whom it is said “Thy throne 0 God 
is forever and ever.” By a comparison of various scrip- 
tures, it appears that “the angel of the Lord,” who often 
spoke to the patriarchs, to Moses, and to Joshua, was the 
same uncreated being who led his church through the 
wilderness. Sometimes he is called the angel, or “the 
messengerof the covenant,” because he was the Mediator 
of the covenant between God and man. And this was 
He who now demonstrated his authority by a miracle, 
and inspired Gideon with courage to liberate his country. 
Entirely assured of divine aid in his patriotic undertak- 
ing, he took his servants the same night and demolished 
an altar of Baal, which his own father had erected, and 
cut down the grove that surrounded it. This resolute 
commencement of his mission incensed the inhabitants 
— Gideon was charged with the demolition of their idola- 
o 2 


162 Midianites vanquished. 

trous temple, and fiercely demanded of his father that 
he might be put to death! But Gideon had gone forth to 
arouse his countrymen — the war trump had sounded, and 
the people were flocking by thousands to the standard of 
Gideon! A second, miracle being vouchsafed to confirm 
the confidence of the chosen leader, he went on to or- 
ganize his army and found himself at the head of two 
and thirty thousand men, whilst the Midianites and their 
allies the. Amalekites stretched along the valley of Jez- 
reel “like grasshoppers in multitude,” and their camels 
so numerous, that they are compared to “the sands on 
the sea shore.” The Israelites above all people were 
required to remember that they were under the imme- 
diate government of Jehovah. That they might not there- 
fore attribute their success to their own prowess, Gideon 
was commanded to retain but three hundred of his ad- 
herents and dismiss the rest to their homes. This little 
company he divided into three bands and equipt every 
man with a trumpet in one hand and a lamp concealed 
in a pitcher, in the other. Directing them to observe him 
carefully, and follow his example. He then descended 
into the valley and stationed them on three sides of the 
hostile camp. It was night, and the Midianites had set 
their watch and gone to sleep. Suddenly, a loud blast 
from the trumpets of Gideon awakened them, and whilst 
they wondered whence the sound might proceed, the 
pitchers were all broken in an instant, and a blaze of 
light flashed upon their half opened eyes. Terror succeed- 
ed to surprise, and the tremendous shout of “ the sword 
of the Lord and of Gideon” completed their consterna- 
tion! Believing themselves attacked by a numerous ar- 
my, and bewildered in the darkness of midnight, they 
fled in confusion, slaying one another as they went. 
Careless of all but their lives, they left their camp full of 
gold and jew'els, the gorgeous ornaments of their own 
persous and of their camels, to enrich the conquerors. 
Messengers w r ere quickly despatched to raise the sur- 
rounding country — the fords of Jordan, towards which 
the invaders fled, were guarded, and a terrible slaughter 
of the intercepted multitudes ensued. Pursuing his vic- 
tory Gideon passed the river and carried the war into 
the enemy’s territory, and two and twenty thousand 


Jlbimelech made king. 163 

men, amongst whom were four princes of Midian, were 
destroyed in the combat. 

The grateful Israelites now restored to independence, 
and transported with the heroism of Gideon, offered to 
invest him with royalty and to entail it on his family. But 
their pious deliverer declined the honour— 1 will not 
rule over you,” said he, “nor shall my sons rule over 
you, Jehovah is your king.” 

While Gideon lived and ruled over the Israelites in the 
subordinate capacity of Judge, forty years after his ex- 
tirpation of the Midianites, the land was in peace, and 
the people were obedient to the laws. But it would seem 
that they were impatient of the restraint, for it was no 
sooner removed by his death, than they relapsed once 
more into idolatry. 

Charles. 1 would not interrupt you, mother, until 
you had finished the life of Gideon, but I expected you 
would have told us what were the signs by which he was 
satisfied of his divine appointment. 

Mother. I must not regale you my son, with too 
many of the streams, lest you should be content without 
repairing to the fountain. In the sacred writings you 
will be continually entertained with surprising events. 
There you have instruction in ever varying form from 
the sententious maxim to the finished argument — from 
the simple narrative to the florid ode. At the period on 
which we now are engaged, we find the introduction of 
the fable, since that time a favourite mode of teaching 
in the Bast. I will presently indulge you with this beau- 
tiful specimen, the most ancient extant of that class of 
composition. 

Gideon, or Jerubaal as he was surnamed, because he 
destroyed the altar of Baal, had seventy sons, the chil- 
dren of many wives. After his death, Abimelech, possi- 
bly the most worthless of them all, remembering the offer 
of the Israelites to distinguish the family of their bene- 
factor, repaired to Shechem, a city of refuge in the dis- 
trict of Ephraim, and the native city of his mother, and 
prevailed on them to declare him their king. The rival 
pretensions of his numerous brethren were at once re- 
moved by putting them all todeatSi — excepting only Jo- 
tham the youngest, who escaped the general massacre. 


164 Jotham’s fable. 

and the knowledge of its extent, only by a successful 
flight. 

When the shocking tale was told to Jotham, grieved 
and indignant at the cruel ambition of Abimelech, the 
son of a maid-servant, the weak submission of the She- 
chemites and their base requital of his illustrious father’s 
services, he ventured as far as the vicinity of Shechem, 
and standing on Mount Gerizzim he reproved them by 
the following parable: — “ Hearken unto me,” said he, 
"ye men of Shechem, that God may hearken unto you. 
The trees went forth on a time to anoint a king over 
them; and they said unto the olive-tree. Reign thou over 
us. The olive-tree said unto them, Should I leave my fat- 
ness wherewith by me they honour God and man, and 
go to be promoted over the trees? And the trees said 
to the fig-tree, Come thou and reign over us. But the 
fig-tree said unto them, Should I leave my sweetness 
and my good fruit and go to be promoted over the trees? 
Then the trees said unto the vine; come thou, and reign 
over us. And the vine said unto them, Should I leave 
my wine which cheereth God and man, and go to be 
promoted over the trees? Then said all the trees unto 
the bramble. Come thou and reign over us. And the 
bramble said unto the trees, If in truth ye anoint me king 
over you, then come and put your trust in my shadow; 
and if not, let fire come out of the brambles and devour 
the ceders of Lebanon. 

"If ye have then dealt truly and sincerely with Jeru- 
baal and with his house this day, then rejoice ye in Abi- 
melech, and let him also rejoice in you; But if not, let 
fire come out from Abimelech and devour the men of 
Shechem, and the house of Millo, and let fire come out 
from the men of Shechem, and from the house of Millo 
and devour Abimelech.” Now Catharine do you give us 
the application of this apologue. 

Catharine. It appears to me to say, that the noble- 
minded man is satisfied with the spontaneous esteem of 
others, the natural reward of his virtue; while the less de- 
serving are often the most solicitous to conceal their in- 
significance under the mantle of public honours; and 
that the welfare of the state is not sincerelv intended 


Death of Abimelech. 165 

by those who place the mean and the vicious in the sta- 
tions of trust and dignity. 

Mother. This is the general moral, and Jotham more- 
over applied it directly to the Shechemites. He reproach- 
ed them with their barbarous ingratitude in murdering 
the whole family of a man who at the great peril of his 
own life, had delivered his country from intolerable op- 
pression, and their interested conduct in promoting the 
son of a servant, because she was a native of their city. 
Their base and bloody policy, he added, would be retali- 
ated on their own heads. Having pronounced this pro- 
phetic admonition, Jotham fled from the vengeance of 
his brother, and took refuge in Beer. A compact founded 
in blood could not be permanent: in the course of three 
years, dissension and treachery brought on a civil war 
between Abimelech and his subjects, in which their 
atrocious cruelty to the sons of Gideon was most wo- 
fully returned on their own heads. 

Their city was destroyed by the tyrant, and their citi- 
zens slain: a thousand men and women at one time were 
put to death in a tower to which Abimelech set fire; and 
whilst he besieged another, his own death by the fall of 
a stone from the walls, and from the desperate hand of 
a woman put an end to the tragedy! 

The death of Abimelech restored order, and the com- 
monwealth enjoyed peace during the administration of 
several succeeding judges, nearly fifty years. But their 
authority was insufficient to restrain the people, or they 
became themselves inattentive to the laws; for the events 
of that period exhibit the most dreadful licentiousness, 
insomuch, that the tribe of Benjamin was at one time 
almost exterminated in a war with the other tribes. 

Catharine. How could such a deplorable event come 
to pass amongst brethren united by so many and such 
peculiar ties? 

Mother. A shocking act of barbarity, a comment 
indeed on the foresight of Jacob when he said “ Benja- 
min shall raven as a wolf,” had been committed in Gi~ 
beah a city of that tribe, upon two unoffending travel- 
lers, a Levite and his wife, by which the latter lost her 
life. The surviving sufferer, made an affecting appeal to 
the nation, who with one accord declared, that “ no such 


166 War upon Benjamin . 

deed had been done since the day that the children of 
Israel came up out of Egypt!” and an assembly of the 
principal people from Dan, to Beer-sheba, and from all 
the land of Gilead, was convoked before the Tabernacle 
of the Covenant, to determine what measures should be 
taken to obliterate their disgrace. Willing that the of- 
fenders alone should be punished, the assembly sent a 
deputation to require that they might be surrendered to 
the death they had merited. But the Benjamites not only 
refused to deliver up the murderers, but prepared witti 
alacrity to defend them. A civil war of the most savage 
character ensued — five and twenty thousand of the Ben- 
jamites fell in battle, their cities were burned — their 
women, and even their cattle were all slain! The city of 
Jabesh-gilead next fell a sacrifice to the maddened rage 
of the warriors, because they had neglected the summons 
to attend the national council. 

Their vengeance thus completely sated, reason and 
nature resumed their authority, and the inhuman Israel- 
ites beheld with horror the sanguinary deeds they had 
done. 

The devastation of a kindred tribe awakened their 
compassion, and repentance brought them to humble 
themselves before the altar of that God to whom injus- 
tice and cruelty are abominable. Deprecating His anger, 
they presented peace offerings, and spent the whole day 
in fasting and tears. A deputation was then sent to a few 
Benjamites, about six hundred, who had escaped from 
the general massacre, and concealed themselves in the 
caves of an immense rock called Rimraon, in the wilds 
of Judah. Four months they had been in this dreary 
abode, and were now glad to receive a conciliatory in- 
vitation to return to their homes. But what a home of 
desolation had their misguided brethren prepared for 
the unhappy exiles! Their dwellings all in ruin, and 
their smiling fields laid waste — their females cut off* — 
and their whole substance destroyed! The regret of 
their persecutors could not repair those multiplied evils 
— and in one respect they had tied their own hands. In 
their phrensied indignation, at the national assembly, 
they had made a solemn vow, that no man in Israel 
should give his daughter in marriage to a Benjamite! To 


1 67 


Story of Jephthah . 

save their rash oath and yet do something to express 
their returning kindness to the ruined tribe they sent 
them four hundred young women whom they had spared 
at the massacre of Jabesh-Gilead: still, as many were 
left without companions, another act of injustice was 
undertaken to remedy the first — and to avert from them- 
selves, the curse pronounced on him who should give a 
wife to the proscribed people. 

A religious festival was held annually at Shiloh, at 
which the maidens were accustomed to dance, in imita- 
tion of the idolatrous rites of the heathens. This was 
now the season, and the unmarried Benjamites were ad- 
vised to repair thither, and concealing themselves in the 
vineyards, seize upon the young women when an oppor- 
tunity offered, and thus would their fathers remain guilt- 
less! 

Catherine. Then it appears after all, that the other 
tribes were a thousand times more criminal than the 
original offenders whom they affected to punish! 

Mother. Thus it is my dear, with poor human nature 
— We censure without charity, the faults of others, whilst 
we do the same, or worse, ourselves! 

Catherine. Did the reigningjudge remain an inactive 
spectator of these horrible disorders? 

Mother. The immorality and impiety of the Israelites 
during the administration of the judges, might lead us 
to conclusions unfavourable to the character of the latter; 
but the chronology of some parts of their annals is so 
indistinct, that we may charitably refer their greatest 
deviations to the times when the historian says “there 
was no king in Israel, but every man did that which was 
right in his own eves;” or in other words, perhaps, in 
that interregnum winch might happen between the death 
of one judge and the appointment of another. I do not 
mean to apologise for them, for the Israelites were never 
without an infallible monitor, had they chosen to ask 
counsel — but to relieve this distinguished order from the 
censure implied in your very obvious question. 

About the same period in which the transactions I 
have been relating occurred, we find a man sacrificing 
his own daughter, or otherwise disposing of her, to per- 


168 


Story of Jephthah, 

form a rash vow, in direct opposition to the law and 
custom of his country. 

Fanny. To whom, mother, do you allude? 

Mother. To Jephthah, whose disposition of his daugh- 
ter has occasioned some discussion, not altogether satis- 
factory at last. The Israelites, ever ready to burst from 
the shackles of their own divine institutions, had renew- 
ed their forbidden intercourse with the natives who on 
their part were ever ready to ensnare them. They mar- 
ried into their families, adopted their manners, and ac- 
knowledged their gods. Incense arose from their verdant 
hills, and their vines and palms were interwoven into 
bowers for Baalim and Ashtaroth, the patrons of Zidon 
and Syria! Insolence and domination were the fruits of 
familiarity with an unprincipled people, and eighteen 
years, the deluded Israelites were repaid by the depre- 
dations of the Philistines on the one hand, and the Am- 
monites on the other. At length awakened from their 
delirium they acknowledged the justice that had afflicted 
them, and implored the pity of their heavenly father: 
and to manifest their sincerity they cut down the groves 
and demolished the altars they had impiously built. Re- 
solving to drive out the invaders, they formed a camp in 
Mizpah and chose Jephthah for their chief. 

The gallant Jephthah was a Gileadite who had been 
driven by his brethren from his father’s house because 
“he was the son of a strange woman” — a gentile perhaps, 
and therefore obnoxious to the hatred of a Hebrew fami- 
ly. An enterprising spirit, which made him famous in 
his retirement beyond Mount Hermon on the border of 
Syria, and had given uneasiness to his fellow citizens, 
was probably the true cause of his banishment, while the 
other served as a fair pretext. Fitted by a daring soul to 
conduct the projected war, he was invited by his native 
town to take the command of the troops, with a promise 
to continue him as chief, if he should subdue their ene- 
mies. Remembering their former injustice he reproached 
the envoys, with coming to him in their distress and re- 
fused to assist them until he had obtained a confirmation 
of their offer. 

Before Jephthah took any hostile step he sent to the 
king of Ammon to inquire why he appeared in Gilead 


169 


Jephthcih's Vow. 

with an army? f « Because Gilead is mine,” returned the 
king — “from the river Arnon unto Jabbok and Jordan. 
Those lands were wrested from me by the Israelites, 
when they came up out of Egypt; restore, therefore, 
peaceably my right.” A second message from the chief 
reminded him that his ancestors had lost their lands by 
their active opposition to the passage of the Israelites 
through it into Canaan: that no claim had disturbed the 
possession these last had acquired, for three hundred 
years, and that they would defend what the Lord their 
God had given them. But the Ammonites persisted in 
their claim and war was declared. 

The Israelitish general having now the rights of his 
nation to defend, as well as personal honour to acquire, 
makes a formal vow on the eve of the expected battle, 
that if the enemy should be given into his hand, he would 
offer a burnt offering, or he would consecrate to the 
Lord whatsoever came forth first from his house to meet 
him when he returned in peace. 

The war was successful and Jephthah returned in tri- 
umph to his dwelling. But short-lived are the triumphs of 
mortals! — The door of his house is opened, and a beloved 
daughter comes forth with instruments of music to wel- 
come his return! His daughter — the only child of his af- 
fection, the innocent victim of his unlawful oath — Jeph- 
thah could not conceal his distress! He told her his en- 
gagement, adding “ I have opened my mouth to the Lord, 
and l cannot go back!” Full of pity for her father, and 
pious gratitude for the deliverance of her country, the 
amiable maiden submitted; requiring only permission to 
retire with her female companions for a time, to lament 
her hard destiny! 

Charles. Dear mother! do not tell us that Jephthah 
sacrificed his only child! 

Mother. Alas, my son! — there is the difficulty which 
I am not able to solve to my own perfect satisfaction. 
The act was so unnatural, human sacrifices were so 
strictly forbidden, that some commentators have em- 
braced a construction of the words— “ he did according 
to his vow” less revolting than your apprehension. We 
are told in the conclusion of the story, that it became a 
custom for the daughters of Israel to go four days in the 
P 


170 


Story of Samson. 

year, to lament, or to talk ivith the daughter of jephthah; 
from which they suppose she retired to a solitude in the 
mountains, and was condemned to a single life. 

Catherine. To relinquish altogether the society of his 
daughter — that daughter too his only child, might indeed 
fill the heart of Jephthah with sorrow: but a burnt-offer- 
ing implies the death of the victim. 

Mother. The advocates for the more favourable con- 
struction of Jephthah’s vow, make it convertible to the 
case as it might happen, by rendering the words, and offer 
it, into a conditional promise — or offer it, as might be 
suitable, when the thing devoted should be seen. Un- 
clean animals no more than human creatures, might be 
offered in sacrifice — but they might be vowed and after- 
wards redeemed. It is reasonable to suppose that Jeph- 
thah having this alternative would not hesitate to save 
his only daughter. 

Fanny. Had he a right to oblige her to live a single 
life? 

Mother. Perhaps not; yet the law of Moses invested 
parents with a very extensive authority over their chil- 
dren. Had she resisted the execution of his inconsiderate 
vow, he would nevertheless have been guiltless. 

Amongst the Judges of Israel we must not omit the 
celebrated Samson, whose supernatural strength enabled 
him to perform such miraculous achievements. 

Charles. Do you call Samson a Judge? I had supposed 
him a sort of lawless adventurer, who took advantage of 
extraordinary strength to commit depredations on his 
neighbours. 

Mother. Your error has arisen from reading the story 
of “ the strongest man” unconnected with the history of 
his nation. Great events fill the mind with delight, and 
sink deep into the memory, whilst the moral end is unat- 
tended to, or forgotten. 

Samson was one of those men who was endowed from 
his birth with extraordinary qualities for the public ser- 
vice. His parents were informed of his honourable desti- 
ny before he was born, by a special message from Hea- 
ven, and commanded to “ let no razor come upon his 
head, for he should be a Nazarite to God.” 

Fanny. What is a Nazarite? 


Story of Samson, 171 

Mother. The denomination is from a word which 
signifies, to separate. In the sixth chapter of Numbers 
you will see the law of Moses for the government of a 
Nazarite, or a person who had consecrated himself to the 
performance of a religious vow. Amongst other rituals 
to be observed, by his class, he was not to cut his hair 
until the days of his vow were fulfilled. Samson was 
devoted by God himself all the days of his life, therefore, 
his hair was never to be shorn. 

The Israelites were at this time in subjection to the 
Philistines,* descendants of Ham, the son of Noah, who 
had emigrated from Egypt, and now possessed a strip of 
country along the Mediterranean, divided into five 
principalities, called Gaza, Askelon, Ashdod, Gath, and 
Ekron. The tribe of Dan, to which Manoah the father of 
Samson belonged, lay adjacent to Philistia. Possessing 
as yet, but a part of the inheritance which had been al- 
lotted to them, and too much confined for their population 
in that which they occupied, they had lately sent an ex- 
pedition against a place called Laish, routed the inhabi- 
tants, repaired the city, and gave it the name of Dan. 
Their camp yet remained, and thither Samson as he grew 
up, was accustomed to resort and display his uncommon 
strength in feats of activity. About his twentieth year, in 
one of his rambles, he fell in love with a beautiful woi^an 
of Timnath, a city of Gath, and entreated his parents to 
obtain her for him in marriage. They objected, that she 
was the daughter of an enemy, and advised him rather 
to seek a wife amongst his own people; but unable to 
divert his unhallowed passion they consented to accom- 
pany him to make the treaty. On the way to Timnath he 
attacked a young lion and slew him as easily as he would 
have killed a kid! His father and mother being at some 
distance on the journey did not witness this exploit, nor 
did he relate it to any one. Some time after when he went 
to receive his bride, he found a swarm of bees in the car- 
cass of the lion, and ate of the honey they had made. 
From this incident he contrived a riddle for the enter- 

* Palestine , one of the appellations of the land of Canaan, was de- 
rived from this people, and appears to have been as ancient as the 
days of Moses, (See Exodus, 15. 14.) but not much used until more 
modern times. 


1 72 Story of Samson, 

tainment of the wedding guests, and to thirty young- 
men amongst them especially, he offered each, a change 
of garments if they should expound it, and if they failed, 
thirty changes should be given to him. “ Out of the eater,” 
said he,” came forth meat, and out of the strong came 
forth sweetness.” The seven days* of festivity were 
spent in unavailing endeavours to discover Samson’s 
riddle, but the secret which their wit could not penetrate, 
was betrayed by the bride, whom the young men had 
entangled by the specious reproach of having invited 
them to a feast in order to defraud them of their goods, 
and at last terrified, with the threat of burning her, with 
all her father’s house, unless she prevailed with her 
husband to explain his riddle to her. She too had her 
irresistible plea — “ thou dost not love me,” said she weep- 
ing, when weaker arguments had assailed him without 
effect. This was not to be resisted; his contest with the 
lion was confided to his wife, and her countrymen were 
soon enabled to meet him exultingly with the solution 
— “ what is sweeter than honey, and what is stronger 
than a lion?’* 

The base manner in which the young Philistines had 
obtained the forfeit, might have exonerated the abused 
husband from his obligation, but the opportunity of giving 
them an earnest of his powers, was not to be neglected 
— he therefore went down to Askelon, and procured the 
thirty garments, by slaving thirty Philistines. Thus the 
illegal marriage of Samson, so inauspicious in the eves 
of his family, prepared the way for the emancipation of 
Israel. Disgusted, however, by the perfidy of his wife, he 
left her, and returned for a time to his father’s house. 
Absence, in a few months, mollified his resentment, and 
returning love brought him back with a conciliating pre- 
sent in his hand, to his fair wife, but resentment was re- 
kindled, and increased into rage when he found her in 
the possession of his friend! In vain her father excused 
himself, on the supposition of her having been entirely 
abandoned by Samson, and offered him a younger daugh- 
ter, still more beautiful than she. Deaf to all overtures of 
accommodation the injured husband flew to avenge him- 


* See Leah’s week, ante Book I, 


Story of Samson. 


m 


self on the Philistines, whose artifices had destroyed his 
domestic peace. Three hundred foxes, mischievous ani- 
mals abounding in Palestine, were soon collected by 
Samson, which, after tying them in pairs, and attaching 
a fire-brand to each pair, he let loose in their fields ana 
vii ards, and laid the whole in ruin! 



There was no difficulty in laying the mischief at the 
door of the mighty Samson: he alone could have achieved 
it! and the unhappy Timnite, and his daughter, whose 
fatal charms had brought the destroyer amongst them, 
became the victims of their fury. — They set fire to his 
house and suffered them both to perish in the flames! 
Exasperated anew by the total loss of his wife, and the 
barbarous manner in which it had been effected, Samson 
turned upon them and slew a great number of men. 

Either satisfied with the vengeance he had taken, or not 
fully assured of his ability to defend himself against a 
multitude, the champion of Israel now retired to a dis- 
trict of Judah, and took up his abode on the summit of a 
great rock. His departure, however, did not allay the 
apprehensions of the Philistines, they had sadly ex- 
perienced his power, and knew not how soon, or in what 
quarter it might again assail them. His destruction, 
therefore, was a common cause, and to this end, a body 
of men marched into Judah and demanded the devoted 
hero. 

Charles. But I hope his countrymen refused to deli- 
ver him into their hands? 

Mother. The Israelites were at this time in that 
spiritless condition into which they always sank when 
for their sins Jehovah withdrew his sustaining arm. 
Smarting under the domination of strangers, and Judah 
particulary exposed by their local situation to incursions 
from their tyrants, whom they now saw encamped in the 
very heart of their territory, they ventured not to refuse, 
but despatched three thousand men to bring Samson 
from his fortress. Yet not knowing that he was inspired 
for the sake of his oppressed country, they expostulated 
with him on the folly of using an accidental superiority 
to the ultimate injury of his own people, and told him 
plainly, that they must consult their own safety by 
surrendering him. Samson knew what he might expect 


p 2 


174 


Story of Samson. 

from the rage of the Philistines, but trusting that he 
should be assisted as heretofore, he desired only that 
he might not be provoked by any personal violence from 
his brethren, to injure them; and submitted to be bound 
and conducted to Lehi, the station of his pursuers. 
Acclamations of unbounded triumph announced his ap- 
proach to the camp: but when they come forward to lay 
hold on him, he suddenly burst the strong cords which 
confined his hands, and seizing the jaw bone of an ass — 
perhaps the only weapon within h s reach — the death 
of a thousand men attested that God had not forgotten 
his chastened people! And that Samson, fainting and 
ready to die with thirst after the prodigious exertion of 
his strength, might know to whom his deliverance was 
to be ascribed, water miraculously bursting from a rock, 
in the midst of the deserted camp, restored him to his 
wonted strength! 

Gaza in the south of Philistiawas the scene of his next 
exploit. Attracted again by female beauty, Samson was 
passing the night in Gaza, but whilst the citizens were 
exulting that they now had the great scourge of their 
country imprisoned within their walls, he arose at mid- 
night and departed with the ponderous gates of the city 
upon his shoulders! 

The Philistines now perceived that every attempt to 
subdue the invincible Samson by physical means, availed 
them nothing. Their only hope remained in discovering 
the manner in which he might be successfully assailed, 
a secret impenetrable to them, but known as they be- 
lieved to himself. 

Another attachment to a fascinating woman afforded 
the fatal opportunity. Samson though gifted by the su- 
preme Governor of Israel with extraordinary abilities for 
the relief of his country, was not authorised to expect 
His co-operation whilst he despised the maxims of 
common prudence. Experience should ever teach us to 
avoid the evils which have crossed our careless way. He 
had already suffered by the infidelity of a woman attached 
to him by no religious, or even national affections— yet 
he becomes the slave of another of similar character! The 
Philistines ever watchful to circumvent him, understand- 
ing that he often visited Delilah in the valley of Sorek, 


1 75 


Story of Samson . 

sent some of their chief noblemen to offer her eleven 
hundred pieces of silver, if she would induce him to tell 
wherein his prodigious strength lay concealed. Several 
times he amused her with deceptive tales, which as often 
on the trial, disappointed their attempts to take him. At 
length wearied out by her blandishments and impor- 
tunity, he confessed, that he was a Nazarite from his 
birth, and would become weak as another man if the hair 
of his head should be cut off! 

Tempted by the alluring silver in her view, she sum- 
moned once more the malicious lords, assuring them, 
that Samson would not again escape, and most anxious 
to possess their hated foe, another effort was readily made. 
They came down to the valley with the price of her 
treachery in their hands, and the glory of Samson 
was shorn whilst he slumbered on the lap of Delilah! 
The fruitless struggles of Samson to extricate himself 
from his captors, convinced them that now indeed his 
secret was discovered, and his more than giant strength 
had departed — yet not satisfied, they cruelly put out his 
eyes, confined his limbs with chains of brass, and put him 
to labour in a prison! 

Sad and sorrowful w ere now the days of the humbled 
hero! In the solitude of a prison he might reflect on the 
advantages he had lost, and repent of the folly which 
had thrown them away. His prayers and penitence 
prevailed to their restoration, his hair again grew, his 
strength returned, and hope began to revive! The loss of 
his sight might well preclude every prospect of doing 
any thing for his oppressed country: but the talent which 
was entrusted to him for her sake, was again directed to 
her relief. 

At the celebration of a great festival to the Philistine 
idols, the now contemned Israelite was brought out and 
presented to the multitude as an object peculiarly ob- 
noxious to their insults whilst they offered sacrifices to 
the god: ;vlio had put him into their hands. Men and 
women were assembled on the joyous occasion, and 
thousands in the house, and on the roof of Dagon’s tem- 
ple, beheld, while poor Samson was goaded to make 
sport for his unfeeling goalers. Affecting to submit to his 
helpless lot, he only asked that his hands might be di- 


176 


Story of Samson. 

rected to the pillars, that he might rest a while his shack- 
led limbs “ Now,” cried he, “ remember me, and 

strengthen me, O Lord God! but this once, that I may 
be avenged of the Philistines for my two eyes. Let me 
die with the Philistines!” The aspiration was heard, the 
columns moved beneath his mighty grasp, the root tum- 
bled in, and Samson and his adversaries, fell together 
beneath the tremendous crash! 

Catherine. Did the law of Moses allow of suicide? 

Mother. No legislator can make a law which mili- 
tates against the law of nature. No man can give away 
what is not his property. Life is a tenure, to be held 
during the pleasure of the Giver, and to be surrendered 
at His summons. Samson must not be considered as 
throwing away his own life: he was born and qualified for 
the public service, and in their behalf exposed himself. 
If this last act of his life had not been sanctioned by 
divine authority, his prayer would not have been an- 
swered. The Power which had performed such wonders 
by his hand, could in the same miraculous manner have 
saved his life amidst the ruins of Dagon’s temple, if his 
services had been longer required. 

The history of the Judges affords a striking verification 
of the predictions of Moses and of Joshua respecting the 
beneficial effects which would flow to the people of their 
charge, from an adherence to the true religion, and the 
calamities which would inevitably follow their apostacy. 
When they obeyed the injunctions of the law, they were 
happy, but when they mingled the polytheism of the hea- 
thens, with their own divine institutions, they were torn 
by civil discord, and subjugated by foreign violence. 




RUTH. 


Mother. During the administration of the judges, a 
period of more than three centuries, we have seen the 
Israelites becoming exceedingly degenerate, arid suffering 
severely for their sins. Insulted, subjugated, at war with 
their neighbours, and sometimes even among themselves; 
agriculture would be neglected, and famine necessarily 
ensue. This cruel addition to their miseries is not ex- 
pressly mentioned in the records which we have been 
reviewing, but it is indicated by the distress of that peo- 
ple in the days of Gideon, when the ravages of the Mi- 
dianites were so wide and incessant, that no sustenance 

remained for either man nr hoa«t, and the wretched in- 
habitants were obliged to secrete the scanty gleaning of 
their fields in the caves of the mountains. To the time 
of Gideon then, we mav very reasonably refer the fa- 
mine which occasioned tne introduction of the illustrious 
Huth into the commonwealth of Israel, and the beautiful 
episode of that part of her life. 

Catherine. The rural scenes and simple manners 
described in the book of Ruth, are delightful, and she 
herself is sweetly interesting — yet I do not know why 
you should call her illustrious. 

Mother. Her own amiable character entitles her to 
praise; but her remarkable fortune has made her illus- 
trious in history. An alien, accidentally incorporated into 
the nation of Israel, she became the grandmother of the 
celebrated king David — and remotely, though in a direct 
line, the ancestor of the Benefactor of mankind , the di- 
vine Messiah. 

I will give you a brief outline of her story. 

A famine, “ in the days when the judges ruled,” had 
driven a man named Elimelech, with his family — a wife, 
and two sons — from his residence in Bethlehem-Judahj 


178 


Story of Ruth . 

to seek a temporary relief in the country of Moab. Here, 
Elimelech soon after died, and his sons, Mahlon and 
Chilion, connected themselves with the Moabites by 
marrying Orpah and Ruth.. In a few years this tie was 
severed by the death of both the young men, and poor 
Naomi, now widowed and childless, desired only to re- 
turn toher native country! Ten years had elapsed since 
she came from Canaan, and peace and plenty had again 
blessed the land. She therefore left the scenes of her 
sorrow, and, accompanied by Orpah and Ruth, began 
her journey back to Bethlehem. When they had gone a 
reasonable distance, Naomi turned to her daughters-in- 
law and bade them farewell, desiring that they would 
now return to their friends. United to her, by a senti- 
ment of tenderness for the companions they had lost, and 
veneration for her own virtues, they both declared their 
resolution not to be separated from her! To abandon 
their country and kindred for her, seemed to the gene- 
rous Naomi too great a sacrifice, but the affectionate at- 
tachment of her daughters penetrated her heart. Weep- 
ing and embracing them, sho acknowledged all the kind- 
ness she had received at their hands, and lamented, for 
their sake, that the hand of the Lord had afflicted her; 
“but go, return,” she said, “each to her mother’s house, 
and the Lord deal kindly with you, as ye have dealt with 
the dead and with me!” 

Orpah yielded to the persuasions of her mother, and 
returned into Moab, but the resolution of Ruth was un- 
alterable. “Intreat me not to leave thee,” said she, “for 
whither thou goest I will go, and where thou lodgest, I 
will lodge; thy people shall be my people, and thy God 
my God. W here thou diest I will die, and there will I 
be buried; the Lord do so to me and more also, if aught 
but death part thee and me.” 

A determination so solemn was not to be shaken by 
the faint remonstrances of Naomi. Her desolate condition 
demanded the consolations of friendship, nor could she 
refuse an offered proselyte to the covenant of Israel. 
Together therefore, they proceeded towards Judea. 

It was now the bountiful season when the hills and 
the vallies of Cannaan were teeming with plenty; clus- 
tering vines and waving grain, just ready for the sickle, 


179 


Story of Ruth. 

presented to the returning exile, a smiling landscape, 
the reverseof the impoverished fields which she had left, 
and overwhelmed her soul with a sense of the reverse 
in her own circumstances. “Call me not Naomi,” cried 
she, when her former friends, crowding around, accosted 
her in the terms of gratulation, “Is this Naomi who is 
returned to us?” — “Call me not Naomi,* but call me 
Mara,t for the Almighty hath dealt very bitterly with 
me; I went out full, and the Lord hath brought me home 
again empty!” 

The widow of Elimelech was not only bereaved of 
her husband and her sons, but a long residence in a for- 
eign land had dissipated her property; so that she who 
was once able to open her hand liberally, was now 
obliged to depend on others for support! Her blooming 
daughter, the sole staff of her declining years, cheerful- 
ly embraced the opportunity, which the bounteous sea- 
son of harvest ami the common customs of the country 
afforded to the indigent, of gleaning after the reapers. 
Not knowing whither she went, she was providentially 
led into the fields of Boaz, a son of that Rahab who 
concealed the spies whom Joshua sent into Jericho; and 
a distinguished member of the house of Elimelech. 
Among the damsels of Bethlehem, the engaging a ppear- 
ance of the young Moabitess attracted the notice of Bo- 
az, and induced him to ask the overseer of his fields 
whence she came. 

Finding her to be a proselyte to his religion and his 
country, and being already acquainted with her char- 
acter, he approached her with the respect which her vir- 
tues inspired, and, welcoming her to his fields, re- 
quested, that she would remain with his people, and 
partake also of his table during the whole harvest. Then 
going privately to the labourers, he commanded them 
to treat the fair stranger with delicacy, to leave large 
handfuls where she went, and even to let herglean 
among the sheaves. In the evening Ruth returned laden 
with grain, and related her good fortune to her delighted 
mother, who, anticipating the probable result, encouraged 
her to return every day and avail herself of the charity 
of Boaz. 

* Naomi signifies agreeable, t Mara signifies bitter. 


180 


Story of Ruth . 

Thus was the dejected Naomi sustained, whilst a 
brighter day was beginning to dawn upon the generous 
Ruth. The two widows were yet in possession of some 
lands belonging to their late husbands, which their de- 
cayed circumstances obliged them to sell. By the law 
of Moses, the nearest kinsman of the deceased had the 
first right to purchase, and moreover the privilege of 
marrying the widow of his relation if no children survi- 
ved: the first born of the second marriage succeeded, in 
such a case, to the rights of the former husband, so that 
rt no name, or family should be lost in Israel.” 

The wealthy Boaz had seen and admired the widow 
of Mahlon, but there was in Bethlehem a man whose re- 
lationship was nearer than his own. As soon, therefore, 
as the conclusion of harvest allowed him leisure to at- 
tend to other affairs, he summoned this man to appear 
at the gate of the city, where causes were usually heard, 
and there, in the presence of the elders, he required him 
to purchase the lands of Elimelech, and marry his daugh- 
ter in-law; but this person, whose name is not mention- 
ed, refused to comply with the law. 

Boaz then called the elders to witness, that he there 
purchased “all that was Elimelech’s and Mahlon’s and 
Chilion’s, of the hand of Naomi; and Ruth the Moabi- 
tess he took to be his wife.” The usual testimonials of 
a contract were given to Boaz, and he was dismissed 
with the blessings of the elders on himself, and the fair 
stranger whom he had thus honourably espoused. The 
marriage was celebrated, and the last years of Naomi 
were happy in a flourishing family. 

Fanny. Who were they, who were called the Elders 
of the city?. 

Mother. They are not described in the Old Testa- 
ment, that I recollect; but are frequently mentioned. 
They appear to have been citizens, selected by the in- 
habitants, from among the most aged, and respectable, 
and invested with authority to determine causes. 

Catharine. The gate of the city, was a strange place 
in which to hear a cause. Why did the people meet 
there? 

Mother. Perhaps, because it was the most frequent- 
ed place. 


181 


Story of Ruth . 

In these early days, there were no such buildings, 
for all purposes, as modern times have contrived: but the 
love of social intercourse implanted in the hearts of all 
men, would in all times, collect them into some conve- 
nient spot to talk together; and this spot, might after- 
wards be found the most commodious one for public 
business. In this way probably, the Gate, became the 
Court-house of the city. 

The Gates of walled towns are large structures, con- 
taining sufficient room, either on the ground-floor, or in 
the chamber above, to accommodate a number of people. 
Such we may suppose, was the Gate of Bethlehem 
where the elders convened to sanction the compact of 
Boaz. 

Fannv. The patriarchal manners and moral beauty 
of this story, are really refreshing after your picture of 
the general depravity of the times. It bears so strong a 
resemblance to the Palemon and Lavinia of our favour- 
ite Thomson, that one would suppose it to have been 
the model of that exquisite story. 

Mother. There is no doubt of the fact; with the al- 
teration of some of its incidents, and the embellishments 
of his fine fancy, it is the same. 

The Bible is the inexhaustible source from which rhe- 
toric and poetry have delighted mankind in every age. 
In a multitude of instances, it surpasses all attempts at 
imitation. Let us take this opportunity of making a com- 
parison; and we can no where do it with more advan- 
tage to the poet, for “ Palemon and Lavinia,” is the 
admiration of the world! Yet with all the winning graces 
of Thomson’s genius, it will be found inferior in variety, 
in pathos, and in moral interest, to the history of Ruth 
the Moabitess. 

In the poem of the Scottish bard, an aged widow and 
her daughter are represented as reduced from affluence 
to poverty, and retired from the mortifying gaze of 
the world, to an obscure retreat. Urged "by necessity, 
the daughter goes out to glean in the field of a neigh- 
bour, who is “rich, generous, and young.” Her beauty, 
and her modesty attract his notice, and yet more his 
sympathy, by a fancied resemblance to his friend and 
benefactor! lie converses with her and finds that she is 

Q 


182 


Story of Ruth, 

indeed the daughter of that long lost friend, the sole 
author of his prosperity! — He marries her, and compe- 
tency and joy again brighten the setting day of the wid- 
owed mother. 

In the history of Israel, a family are driven from 
their native country by a famine: the two sons, the 
only children of their parents, marry; the father dies; 
and afterwards, both the sons, the hope and stay of their 
widowed mother, are also taken away! Bereft of all, 
the weeping exile returns to her native land. Her 
daughters-in-law affectionately accompany her; one is 
hardly persuaded to go back, but the other, undaunted 
by poverty and the troubles which she may encounter 
among an unknown people, clings to her with the fond- 
est attachment, and, abjuring the superstitions in which 
she had been educated, declares she will live and die 
with her in the religion and the country of her lost hus- 
band! Now all these affecting incidents, calculated in 
themselves, without the ornament of language, to excite 
the deepest sympathy, are wanting in the fiction of 
Thomson. Here the poet takes up the history, and he 
gives us indeed, a most enchanting transcript of the re- 
maining scenes; still the original is more strongly im- 
pressive because we know the picture to be genuine. Be- 
sides, the frank and simple contract of Boaz, and the 
gratulations of her neighbours to Naomi, when her fami- 
ly was revived in the first born of Boaz and Ruth, are 
beauties to which the poem has no parallel circumstan- 
ces. 

Obed, this son, who according to their rule, was 
called the son of J\aomi , is the link which connects 
the story of Ruth with the history of the Israelites. 

Fanny. How delightful it is to get a new idea. I have 
often thought of the resemblance between these two sto- 
ries, but l was not aware of the superiority of Ruth to 
my favourite Palemon and Lavinia. Pray, who was the 
author of this book. 

Mother. We are no where informed; but both this 
book, and that which is denominated Judges, are usual- 
ly ascribed to the prophet Samuel, on whose more gen- 
erally acknowledged writings we are now about to enter. 


SAMUEL. 


Mother. The story of Ruth, the subject of our last 
conversation, may be considered as an episode in the 
history of the Judges, for although we have dismissed 
the book bearing that title, we find the Israelites still 
subject to their government, in the commencement of 
Samuel , the book which immediately follows. 

The brief annals of the judges, afford but an indistinct 
idea of the nature of their administration. Indeed it 
would seem to have had no uniform character. 

With respect to their military chiefs, it is distinctly 
related that they were animated by the “spirit of the 

TorA** fn Helivor country on various occasions; but 

how or in what manner they exercised the civil autho- 
rity, in times of peace, we do not learn. Samson, the 
most conspicuous of them all, we are told, “judged Is- 
rael twenty years,” yet in all that time, he never ap- 
pears in a judicial proceeding. Nor is he seen, like 
others, at the head of their armies; nor did he, like Gi- 
deon, and Deborah, and Ehud, obtain liberty and peace 
for his country, by completely subduing its oppressors. 

Samson was rather a scourge to the Philistines, and 
prepared the way for the emancipation of the Israelites, 
by spreading terror and dismay wheresoever he went. 
By the exercise of his supernatural strength he taught 
the heathen to fear the God of Israel , when he was 
pleased to display his omnipotent arm in behalf of his 
people. 

After the death of Samson we find the government 
vested successively in two persons of very different 
character — Eli, the high priest, and Samuel, the prophet 
and historian: but whether by command of the divine 
oracle — or by the election of the people, we are left to 
conjecture. 

During the administration of Eli, a Levite, named El- 


184 Consecration of Samuel. 

kanah, (a descendant of the rebel Korah, who perished 
in the wilderness) came up to Shiloh with his wife Han- 
nah, to attend an annual sacrifice, and to devote their 
infant son Samuel, to the service of their God. Elkanah 
was the husband of two wives, Penninah and Hannah. 
Penninah was the happy mother of sons and daughters, 
—but Hannah had no child. The latter, however, being 
the more amiable, was the favourite; yet the partial fond- 
ness of her husband did not console Hannah while her 
proud rival continually taunted her with scornful ex- 
ultation on her own maternal riches. This cruel bane to 
her domestic peace, augmented in the suffering Hannah 
the desire that prevailed among the Hebrew women for 
the blessing of children — each one indulging the proud 
hope that she might herself become the mother of the 
promised Benefactor, so universally expected. The ar- 
dent prayer of Hannah was, therefore, for a son, whom 
she vowed she would devote to the Lord. Her prayer at 
length was heard, and she called her son, Samuel — a 
name implying — nr>p dp.vnt.ed to Crnd “T?nr this child T 
prayed,” said Hannah when she presented him to Eli, 
“ promising to lend him to Jehovah as long as he lived.” 
“He hath answered my petition, and I am come to per- 
form my vow.” The devout effusion of the pious mother’s 
grateful soul on this interesting occasion, recorded in 
the second chapter of this book, is classed among the 
finest specimens of Hebrew poetry. Hannah, possibly, 
imagined that her ardent supplication had obtained the 
promised Messiah, who, it has been observed, is here 
first spoken of as the anointed of the Lord — but it is 
certain, that her virtue was rewarded by a son, who be- 
came an eminent blessing to the nation! 

The precious offering was gladly received by the good 
priest, who immediately arrayed him in the dress of the 
Levitical order, and the joyful parents returned home 
with the blessing of Eli on their exemplary piety. 

Catherine. Did the consecration of Samuel oblige 
his parents to leave him at Shiloh, or did he return home 
until his age and education might qualify him for the ser- 
vice of the sanctuary? 

Mother. The sanctuary was his home, from that 
hour, and Eli his preceptor. But his parents, who strictly 
observed the institutions of Moses, had an opportunity 


185 


Resignation of Eli. 

of seeing him, and bringing little presents to him when 
they came to the annual festivals. They had, moreover, 
the pleasure of seeing him improving in knowledge and 
virtue, from year to year — the dearest temporal blessing 
which heaven bestows on a parent, if, indeed, it be not 
a blessing more exalted than any thing of a temporal 
nature. 

Not such were the consolations of the aged priest. His 
sons, Phinehas and Hophni, priests of course, dishonour- 
ed their holy office, by their iniquitous and even sacri- 
ligious proceedings. With the patience and the piety of 
a saint, he reproved them; but with the fond indulgence 
of a father, he neglected to use the authority of a magis- 
trate to restrain or to punish them. The total destruction 
of his house, and the death of his two impious sons, in 
one day, was the awful punishment denounced by a mes- 
senger who was sent to testify the divine displeasure on 
his guilty negligence. Soon after, the same revelation 
was made to the young prophet, as he lay at night in an 
apartment adjacent to that of his guardian. Tidings so 
heart-rending, involving both himself and his children, 
could not be communicated voluntarily to Eli. But, as 
Eli knew that Samuel had been disturbed in the night 
by a vision, he besought him next morning to hide noth- 
ing from him; and his charge was, therefore, compelled, 
though reluctantly, to declare the whole truth! The ter- 
rible denunciation having been previously delivered to 
himself, the soul of the venerable priest was reduced to 
the most perfect resignation, and he quietly answered — . 
“It is the Lord, let him do what seemeth him good!” 

Catharine. How could he, who had not fortitude to 
avert the impending evil, now submit, without a murmur, 
to the tremendous result? But, perhaps, he thought only 
of the temporal death of his profligate sons — since “life 
and immortality are brought to light by the Gospel.” 

Mother. They were brought, with clearness, to light 
by the Gospel. The heathen philosophers were, indeed, 
in total ignorance of the immortality of the soul — not 
altogether so the ancient people of God. If, however, this 
eminent saint was acquainted with the punishment re- 
served for deliberate, unrepenting transgressors, I can 
only confess, that it is extremely difficult to form an 


186 


The Ark taken. 


idea of such elevated piety, as resignation, under cir- 
cumstances so unspeakably agonizing. But let us turn 
from the painful subject, and contemplate the rising cha- 
racter of Samuel. For many years a prophet had not 
appeared in Israel, and now that another was sent, it 
was hailed as an omen of returning prosperity, and Sa- 
muel was honoured and obeyed. The favourable inter- 
position of Heaven in their behalf was joyfully anticipat- 
ed, and they were once more encouraged to an open re- 
sistance of their enemies. War was hastily declared 
against the Philistines, and hostilities begun — but, to 
their great surprise, they lost the first battle, and four 
thousand of their army! They now began to consider 
why they had been disappointed, and recollected that in 
former days, when their affairs had been regularly con- 
ducted, the Ark of the Covenant was always carried to 
the field. 

This they supposed would now again ensure success, 
and immediately a messenger was sent to bring the tu- 
telary standard from Shiloh. No hands but the priest’s 
might touch the ark of the covenant; and the sons of Eli 
were therefore brought with it into the field. We may 
imagine the vast importance attributed to the presence 
of the ark, from the words of the historian, who says 
“ the earth rang with the sound of their shouts” — and 
the camp of their enemies was filled with dismay when 
they became acquainted with the cause of the rejoicings 
among the Israelites. “ Wo unto us!” said they, “ Who 
shall deliver us from these mighty gods, that smote the 
Egyptians with all the plagues.” “Be strong, quiet your- 
selves like men,” said they, exhorting their soldiers, — 
“ Let not these Hebrews who have been our subjects, be- 
come our masters.” But apprehension and dismay on 
the one hand, and joy and confidence on the other, were 
reversed; when the armies of Israel were again put to 
flight, leaving Phinehas and Hophni, with thirty thou- 
sand slain on the field of battle, and the sacred ark* in 
the hands of their enemies. A Benjamite, who escaped, 
arrived first at the city of Shiloh. His clothes rent, and 
earth upon his head, (in those days expressive emblems 
of excessive sorrow,) declared the fatal tidings. The 
* Above three hundred years after Joshua had fixed the ark at Shiloh. 


Death of Eli. 187 

tumult and cries of the people soon reached the ears of 
poor old Eli, who, blind and decrepid, had seated himself 
at the gate of the city, where he might hear the earliest 
intelligence from the army. His two sons he had already 
resigned, but the capture of the “ark of God” was unex- 
pected; too feeble to endure so many disasters at once, 
he fell from his seat; his neck was broken by the fall, 
and he died; being ninety-eight years of age, forty -four 
of which, he had been judge and priest. The wife of 
Phinehas too, fell a victim to the blow — her husband 
slain — the ark of the covenant taken — and now her ex- 
cellent father-in-law dead — she survived only to exclaim 
“the glory is departed from Israel,” and to call a son 
who was born in that sorrowful hour, by the name of 
Ichabod, which implied, the glory has departed . 

Charles. These infidels would not value the ark — 
what did they do with it? 

Mother. They not only knew how highly it was es- 
teemed by their adversaries, but had themselves feared 
its influence; they therefore, carried it as a proud tro- 
phy to the temple of their idol in Ashdod, and placed it 
before his image. Day after day the god Dagon, was 
found prostrate before the ark; and at length broken in 
pieces! The citizens of Ashdod too were visited with 
disease, until, persuaded that it was inflicted by the God 
of Israel for their profanation of his dwelling, they sent 
it away from them to the city of Gath. Here, too, the 
same effects were produced, and the ark was in conse- 
quence carried thence to Ekron, but universal terror 
precedingthe mysterious repository, the people of Ekron 
refused toadmit it within their borders. The princes and 
priests of the Philistines then held a council, and deter- 
mined to appease the God of Israel, by sending home 
the ark, which had now been with them seven months. 
Fearing, however, to approach this tremendous scourge, 
yet unwilling to acknowledge its agency in the evils 
they had suffered, they settled the question by sending 
it off* in a cart without any visible guide. If the 
cattle which drew the vehicle were directed by instinct 
straight forward to the land of Israel — then sacrilege 
had been committed, and a trespass offering was accord- 
ingly laid beside the sacred shrine; but if otherwise, then, 


188 Jlrk removed to Kirjath-jearim. 

their sufferings had been accidental. Five lords of the 
Philistines followed at a distance, and returned the 
same day to Ekron with the report, that the kine had 
taken the direct road to Beth-shemesh a levitical city, 
on the border of Judah; and had halted in a field of 
wheat. This was the fact It was harvest-time, and the 
field was full of reapers. Many crowded from the town 
to behold this wonderful thing, and many indulged their 
curiosity by looking into the ark: these, were immedi- 
ately smitten to death, for their presumption. Rejoicing 
was now changed into lamentation and the awe-struck 
spectators desirous only to remove from them a moni- 
tor so holy, so jealous, sent off to Kirjeth-jearim entreat- 
ing the inhabitants to receive the ark. To that place 
therefore, it was removed, and set up in the house of 
Joshua whose son Eleazar, was consecrated to take 
charge of it; and there it remained the fifty succeeding 
years with but little interruption. 

Meanwhile Samuel, who had succeeded to the civil 
administration on the death of Eli, improved all these 
events to awaken Israel to a sense of their heartless su- 
perstition. The visible emblem of Jehovah, and the ex- 
terior observance of rites, he told them, would avail 
them nothing, without repentance, and reformation: the 
altars of Baalamand Ashteroth must be cast from them, 
and the God of Israel alone must receive their homage. 
Animated and encouraged by a man whom they venera- 
ted, to set about the business in earnest, the work of 
destruction was soon completed, and all Israel obeyed 
his summons to observe a day of fasting and prayer, at 
Mizpeh. 

While the nation was assembling from all quarters, 
the Philistines heard of the solemn convocation, and re- 
joiced in the opportunity it afforded of surprising them. 
The experiment was made; but the Israelites, now in 
the exercise of faith and penitence, were fit subjects for 
mercy, and their deliverance was effected by a dreadful 
storm of thunder, which completely discomfitted their 
confident enemies. Pursued and driven into their own 
territory, they did not venture again to disturb the Is- 
raelites all the remaining days of Samuel. 

This interval of peace and freedom, obtained by the 


189 


Israelites ask a king , 

piety and patriotism of the prophet, was faithfully devo- 
ted to the improvement of his people. Taking an annual 
circuit round the country, inquiring into their condition, 
and hearing their causes, he instituted among them those 
seminaries, that were afterwards known by the name of 
Schools of the Prophets — so that he was in letters, as in 
religion, a public benefactor. 

Catharine. We who are so happy as to live at a time 
when literature, both sacred and profane, are so highly 
cultivated, may be able to estimate the value of such a 
man in a less favoured age. 

Mother. There is not a more estimable character in 
the sacred records than that of Samuel. Administering 
the laws with integrity, and teaching the Israelites their 
duties, he maintained an ascendancy over all classes of 
the people, and they were contented under his govern- 
ment, until the feebleness of old age, induced him to as- 
sociate with him his two sons, in the performance of his 
extensive work. Joel and Abiah, like the sons of good 

old EU, werp ilogonorat© mon, Rlld Undermined, by their 

misconduct, the fair edifice their upright father had 
erected. Instead of imitating his probity, they took 
bribes of the suitors, and the people became greatly dis- 
satisfied. 

The elders of Israel, seeing the laws daily perverted, 
and becoming contemptible in the eyes of the nation, 
consulted together how the licentiousness and anarchy 
which they apprehended, on the death of their judge, 
might be averted. But the authority which his virtue had 
obtained restraining them from taking any important 
step, without his concurrence, they repaired to him, 
and, representing the disorders occasioned by the irregu- 
larities of his sons, entreated that he would provide for 
their future safety, by making them a king, whilst yet he 
lived. 

Confiding in that gracious Providence which had hi- 
therto sustained the chosen people, Samuel was displea- 
sed with their request, yet he consented to lay it before 
the Supreme Ruler. He did so, and returned with per- 
mission to make them a king, but he was commanded to 
warn them previously, of the consequences of their im- 
piety. 


190 


Saul appointed king, 

Fanny. I confess, mother, I cannot perceive the impie- 
ty of asking for a king. In America, we choose a repub- 
lican form of government, but we do not charge those 
who prefer a monarchy with impiety. 

Mother. f either are they impious. The case of the 
Israelites was altogether singular. With a code of laws 
given by Jehovah himself, and governed by Him in a visi- 
ble manner, they had abundant evidence that prosperity 
would continue to be, as it ever had been, the reward of 
obedience. To remain under the institutions of His 
choice was their obvious duty; but in >ain were they ad- 
monished that their wilful dereliction would be its own 
punishment; in vain were they reminded, that Jehovah 
was, in fact, their king — that Jehovah — not Samuel — 
was rejected! “ that the king whom they should set over 
them would oppresss them to aggrandize himself — that 
he would raise armies of their sons, and involve them 
in wars — that their free-born daughters would be his 
cooks, and his bakers, and his confectionaries — that he 

Would take tKoir fiplda and their vineyards., ovpn tho 

best of them, and give them to his servants — that he 
would take the tenth of the produce of their lands for 
his officers — that he would take the tenth of their sheep 
—and their goodliest young men to do the meanest of 
his work — and, after all, when the cries of their servi- 
tude ascended to Heaven, no answer would be given.’* 
The reproof, and the warning, and the menace, were 
alike unavailing — “ Nay, but we will have a king, like 
the nations,” was their obstinate determination, and 
Samuel was accordingly commanded to take Saul, the 
son of Kish, of the tribe of Benjamin, and anoint him 
privately, and afterwards to take him, by lot, at Miz- 
peh from the tribes and the families of Israel, in the pres- 
ence of all the people. Thus the government of Israel, 
which had been administered by judges for more than 
three centuries was now changed into a monarchy. (B.C. 
1095.) 

Catharine. Was it no longer then a theocracy? 

Mother. It was still a theocracy, for the king had no 
power to make a new law, or to alter those delivered to 
Moses. He was but the vicegerentof the Most High, and 
distinguished above the judges by the appendages of 


•Ammonites attack Jabesh-gilead. 191 

royalty, which they never assumed, and by the trans- 
mission of regal authority to his children. 

The person of the new king was remarkably tall, and 
his countenance noble. His princely appearance presa- 
ged the future glory of the naion, and acclamations of 
“ God save the king,” resounded through the air when 
Samuel presented him to the people. 

Catharine So it is then from this early example 
that the invocation on a reigning monarch is handed 
down to the present day? 

Mother. This is the first example upon record, and, 
probably, the first occasion on which it had been used. 
It would be well for us to retain every good lesson deri- 
ved from the scriptures, with equal tenacity. But, not- 
withstanding the delight of the people on the gratifica- 
tion of their inconsiderate desire to be assimilated “ to 
the nations,” there were among them some turbulent 
spirits who beheld with envy the elevation of an equal 
to the unprecedented honour of a crown. These men 
refused to do him homage in the customary manner of 
bringing presents, and scornfully exclaimed, “how shall 
this man save us?” Saul prudently took no notice of the 
affront, but rather strove to allay their angry feelings, 
by modestly retiring for the present, to his residence at 
Gibeah. An occasion, however, soon offered to unite all 
hearts in his favour. Their old enemies, the Ammonites, 
came up and encamped over against Jabesh-gilead. The 
inhabitants, weak and defenceless, offered to make 
terms, and thereby encouraged their assailants to de- 
mand the liberty of putting out the right eye of every 
man in the city! This unexpected insolence convinced 
them that a war was not to be avoided. They obtained, 
however, a respite of seven days, and instantly de- 
spatched messengers to all the tribes on the other 
side of Jordan, entreating them to come to their assis- 
tance. 

The news had just arrived at Gibeah, and had thrown 
the city into a tumult, as Saul entered from his customa- 
ry occupations in the field. “ The Spirit of the Lord” 
came suddenly upon him, and he entered promptly and 
zealously on the public duties of his station. 


192 


Saul conquers the Ammonites . 

Fanny. What is implied in these words, “ The Spirit 
of the Lord” came upon him? 

Mother. They are used here as they are in the cases of 
Gideon, of Samson, and others, to signify that the cour- 
age and wisdom displayed in their subsequent actions, 
were inspired by the Lord, from whom every excellent 
quality must emanate, because he is the source of all. 
Thus Saul, when his people required his protection, 
was animated to the exercise of his authority without 
diffidence. 

Justly indignant at the disgraceful condition exacted 
of the men of Jabesh, he took a yoke of oxen, hewed 
them in pieces, and sent them throughout all Israel, 
with this message: “ Whoever refuses to follow Saul 
and Samuel, so shall it be done unto his oxen;” in the 
meantime he assured the anxious Gileadites that they 
should have help. Three hundred and thirty thousand 
men were speedily marched to their relief, and the Am- 
monites driven back with a great slaughter. 

The people now, exulting in the prowess of their king, 
called aloud for the men who had refused to acknowl- 
edge Saul, that they might be put to death! but Saul 
forbade the bloody expiation on a day when their arms 
had been so signally prosperous. 

Pleased with this instance of meekness and piety, 
Samuel proposed to the army to repair to Gilgal, and 
again proclaim their king. No murmurs interrupted 
their harmony, but joyfully proceeding to Gilgal, peace- 
offerings were sacrificed, and Saul again solemnly recog- 
nized as the King of all Israel. 

Fanny. Why did an amiable Prince choose so revolt- 
ing a manner of assembling his subjects as sending man- 
gled flesh amongst them? 

Mother. You are not to consider the act as an evi- 
dence of his disposition, but of the customs which pre- 
vailed. Emblems, were used in the infancy of language 
to express ideas. When that became more copious, they 
were still retained in the East. 

Although the desire of the Israelites to be governed 
by a king, had been sanctioned by the divine nomination 
of the person, and although that person had already evin- 
ced the possession of talents suited to his station, yet 


193 


&aul destroys the Amalelcites. 

Samuel would not neglect the opportunity offered him 
by their immoderate exultations at Gilgal to remind 
them, that the introduction of a royal government, was 
an act of rebellion against their rightful Sovereign, and 
an evidence of the same guilty disposition to apostacy 
which had often involved their fore-fathers in trouble. 
That they might not impute his reproof to envy, or any 
other interested motives, he called upon them to witness 
before God, and their king — whether he had not admin- 
istered the government with uniform uprightness. With 
one accord, they attested his integrity; he then assured 
them that an immediate judgment would convince them, 
that they had displeased the Almighty — not him, in ask- 
ing for a king. Thunder, and unseasonable rain upon 
their fields, now, in the time of harvest, reduced the in- 
considerate people to a sense of their sin, and they ear- 
nestly besought their prophet to pray for them! “ God 
forbid,” he replied, “ that 1 should sin against him by 
ceasing to pray for and instruct you, nor will He aban- 
don you — if ye serve him in sincerity and truth, he will 
preserve both you and your king.” 

The llattering anticipations indulged by the nation 
from the indications of excellence in their royal ruler, 
were in a short time reversed: he continued indeed ac- 
tive and successful in expelling the invaders of his 
country on every side, but in the prosecution of his 
wars he was guilty of disobedience to the Divine law — 
and in his private character he became jealous, arbitra- 
ry, and cruel. 

Among the heathens by whom Israel was encompas- 
sed, the Amalekites, a powerful people, had manifested 
their enmity so early as in the beginning of the passage 
through the wilderness, when the feeble emigrants were 
without confidence either in themselves, or in their Di- 
vine Leader, and had continued their hostility to the 
present time. For their opposition in the first instance, 
judgments had been denounced, and now that their cup 
of iniquity was running over with the most abominable 
idolatry, complete extermination, both of themselves, 
and of every living creature in their possession, was 
commanded. In the prosecution of this awful decree the 
Hebrew monarch was prompt and successful — so far as 


194 


Saul rejected. 

he went: for he presumed to execute his own will in part. 
Instead of obeying the express decree that every living 
creature should die; he not only reserved the best of the 
captured flocks, but spared the life of Agag, the king, of 
whose ruthless warfare we may form some idea from 
the reproach of Samuel when he afterwards inflicted the 
death the tyrant had well merited — “ Thy sword hath 
made women childless.” 

This palpable act of disobedience, aggravated by the 
pretext of religious zeal that he had reserved the cattle 
for sacrifice, received a reproof not less instructive to us, 
than to him to whom it was addressed — for we are all 
prone to excuse our transgressions, by some plausible 
apology, whilst an honest conscience would detect the 
deceit, and remind us with Saul, that, “to obey is better 
than sacrifice, and to hearken , than the fat of rams.” 

To this reproof, the prophet added a repetition of the 
sentence which he had before announced; “Because 
thou hast rejected the word of the Lord he hath rejected 
thee from being king”— and “hath rent the kingdom of 
Israel from thee this day, and hath given it to a neigh- 
bour of thine that is better than thou.” 

Charles. Was Saul then immediately deprived of 
the crown? 

Mother. No. The rejection of Saul , was the exclu- 
sion of his house from the succession: the pitying pro- 
phet therefore when he professed himself sensible ofhis 
sin yielded to his entreaty “ not to dishonour him before 
the elders and the people,” and continued near him for 
a time, but at length he retired to his own house at Ra- 
mah, and left the fallen king to his own counsels. At 
Ramah he remained, in melancholy reflection on the de- 
fection of Saul and the disappointment of his country — 
until he was aroused by a command to grieve no more 
for Saul, but hasten to Bethlehem, where in the family 
of Jesse, he would find him whom he should anoint in the 
place of the rejected monarch. 

Taking therefore an heifer for an offering, he went to 
Bethlehem, and after he had invited the elders of the 
town to attend at the sacrifice which he was come to 
celebrate — he went to the house of Jesse, and desired 
that he and his sons should sanctify themselves for the 
approaching solemnity. 


David anointed . 


195 

Charles. How were they to sanctify themselves? 

Mother. The legal purifications of their persons by- 
washing, or purifying with water, to signify the purity 
of heart required in every act of worship to the Creator, 
is intended in this and in every similar text. The pro- 
priety of the principle, and the aptitude of the sign, have 
been so universally felt, that ablutions have been adopted 
into the religious rites of almost all nations: and with 
some, appear to constitute the very essence of their re- 
ligion. Objects of sense are indeed very imposing, and 
too often captivate our understanding. Even the pene- 
trating eye of Samuel, beheld with much complacency 
the noble form of Eliab, Jesse’s eldest son, when he came 
into his presence: this surely, he thought, must be he 
whom the Lord had sent him to anoint in the place of 
Saul — but his secret monitor commanded him to “ look 
not on his countenance, nor the height of his stature, for 
the Lord seeth not as men seeth; for man looketh on the 
outward appearance but the Lord looketh on the heart” 
In like manner seven sons of Jesse passing in review be- 
fore Samuel, were rejected, until he inquired if these 
were all his children? Being informed that there remain- 
ed yet the youngest, who kept the sheep, he refused to 
sit down to dinner until he should appear. David the 
young shepherd, and who will be to the end of time, the 
famous king of Israel, was summoned from the field, ap- 
proved, and anointed in the presence of his family. 

The reigning monarch mean w hile, no longer comfort- 
ed by the presence of Samuel, became a prey to chagrin. 
A mental malady, which is described in terms opposed 
to those I lately explained to you, or as an “ evil spirit 
from the Lord” afflicted him. His servants proposed to 
soothe him by music; and recommended David the Beth- 
lehemite as a young person skilful in playing on the harp; 
of a beautiful form, and courageous and prudent in his 
conduct. At the king’s request therefore, David, laden 
with presents from his father, was sent, and succeeded 
in tranquilizing his perturbed spirit. Again the Philis- 
tines invaded Canaan, and pitched their camp on a moun- 
tain of Judah, whilst Saul with his army took his stand 
on an opposite elevation. While they lay thus, with only 
a narrow valley between them, observing each other, a 


3 96 


Goliath slain by David, 

champion of most terrific appearance advanced from the 
camp of the Philistines, and defied the king to send out 
a man to decide the contest with him by single combat. 
More than seven feet in height and covered from head to 
foot with brass, armed with a weapon of proportionate 
strength, and attended by a page bearing a shield, this 
giant filled the camp of his adversaries with dismay! For- 
ty days, morning and evening, he had thundered his in- 
sulting challenge across the valley, when to the utter as- 
tonishment of the king, the stripling David, proposed to 
encounter him. He had retired from his accidental attend- 
ance on Saul, to his father’s house, and now coming to 
the camp on a visit to three of his brothers who were with 
the army, he heard the impious menace of Goliath, and 
the vain efforts of his countrymen to inspirit one another, 
by detailing the privileges which would distinguish the 
man who should kill this tremendous enemy. “The king,” 
said they, “will give him his daughter — will enrich him, 
and exempt his father’s house from taxation.” 

The indignant remarks of David, intimating his readi- 
ness to engage the formidable Goliath, alarmed his bro- 
thers, and they tried to repress his ambition — but David 
was designed to vindicate the aspersed honour of “ the 
living God.” His contempt of the boaster, reaching the 
tent of the king, he was sent for, and admonished that 
lie was but a youth, whilst the man he despised was not 
only of preternatural strength, but a warrior trained 
from his youth. “Thy servant,” replied the son of Jesse 
“ slew both a lion, and a bear, who attacked his flock — 
He who delivered me from the lion and the bear will de- 
liver me out of the hand of this giant — therefore,” added 
he, with modest fortitude, ‘Met no man’s heart fail be- 
cause of him — thy servant will go and fight with this 
Philistine.” 

Presumptuous as this bold resolution might appear to 
the monarch, he nevertheless arrayed the champion in 
his own armour, and put his own sword into his hand — 
but the elastic limbs of youth, invigorated by the health- 
ful hills of Bethlehem, refused the unnatural restraint. 
A sling and a stone, the implements of his rural pastime 
were the weapons he chose; with these, he advanced to 
the wondrous enterprise — and with these, one fatal blow 


197 


David’s Triumph. 

laid the vaunting Philistine prostrate on the earth! See- 
ing him fall, David hastened to the spot, and seizing his 
own sword severed his head from his body, and brought 
it in triumph to the king! 

The complete rout of the invaders followed the death 
of their champion; — leaving their camp to enrich the Is- 
raelites, they fled, and were pursued with terrible slaugh- 
ter to their cities, Ekron and Gath. 

The conquerors then with David bearing the head of 
Goliath in his hands returned in triumph to the capital. 
The march to the city was one continued scene of fes- 
tivity, the people from all their towns saluting them with 
shouts of joy, and the women in bands dancing to the 
music of tabrets, and other instruments, and singing “ Saul 
has slain his thousands, and David his ten thousands !” 

Fanny. Did Saul know that David was appointed to 
succeed him in the government? 

Mother. No. But this fatal pre-eminence either in 
prowess or in fortune ascribed to David by the people, 
was the signal for that cruel persecution through which 
he laboured to the throne. Whether delighted by his ad- 
dress, or fearing the formidable impression he had made 
on the people, while he knew himself to be discarded, 
Saul would no more permit David to leave him, but kept 
him near his person, affecting to honour, though he envied 
and hated him. 

No quality is more imposing with the populace than 
military valour in times of public danger. Exposed as 
were the Israelites to the incursions of their enemies, 
David might easily now have taken advantage of the as- 
cendancy he had obtained in the affections of the people 
to supplant his master; and knowing himself to be di- 
vinely appointed, he might have soothed his conscience 
in the attempt; nor did the reigning monarch take care 
to secure his allegiance by laving him under a debt of 
gratitude for personal kindness. But the integrity of 
David awaited the direction of providence, while he per- 
formed his own duties with such meekness and fidelity, 
that he soon became as great a favourite in the royal fa- 
mily, as he was with the people. Jonathan, the king’s son, 
was united to him in the firmest friendship, and Michal 
his daughter, beheld the amiable youth with tender par- 
r 2 


198 Saul persecutes David. 

tiality. These flattering distinctions in his own house, 
appeared to the distorted mind of the king, no less than 
a tacit surrender of the crown which the increasing ad- 
miration of the people was preparing for his youthful ri- 
val, and so haunted his imagination that he attempted to 
destroy hint at once by the stroke of a javelin, whilst he 
played on the harp in his presence; or, as some suppose, 
while he assisted with his harp, at the family worship of 
the king, because it is said, that Saul prophecied , or pray- 
ed, at the same time. 

Failing in his murderous attempt, and yet more en- 
raged by the interposition of Jonathan in favour of his 
friend, the insidious monarch meditated the death of his 
dreaded rival in a way less odious even to his own feel- 
ings, while it seemed a concession to the desires of his 
subjects. The command of a thousand men was given to 
David, and his best exertions incited by the promises of 
an union with Merab, the king’s eldest daughter, as the 
reward of his success against the enemies of his country. 

Fanny. Why not bestow Michal who had already given 
her heart to the young hero? 

Mother. Saul was not then perhaps acquainted with 
the extent of her predilection for David, but it was not 
hisintention to bestow either; for when David had earned 
the promised honour, and expected to receive the hand 
of Merab, on his return from a successful expedition 
against the Philistines, he found her already married to 
another! The discovery of Michal’s love, now afforded 
the malicious king another opportunity of exposing the 
life of David. His servants were secretly instructed to 
flatter him with reports of the high estimation in which 
he was held by the King, and the fair prospect of becom- 
ing his son-in-law. But the modest shepherd, so far from 
presuming on his own merit, replied, that he did not con- 
sider himself entitled to so high an honour, his father’s 
house was of no importance in Israel, nor was he rich 
enough to pay the dowry of a king’s daughter. 

Fanny. The objection of David requires an explana- 
tion, mother. What did he mean by paying a dowry? 

Mother. The customs of the East are sometimes the 
reverse of our own. The dowry of a daughter, was a 


Pursues him to Naioth . 


199 


sum of money or goods, which a man paid on his marriage 
to the father of his wife. The objection was just what 
Saul desired, and was easily obviated by requiring of 
David only the slaughter of an hundred Philistines. Dou- 
ble that number of the king’s enemies fell beneath the 
valiant arm of David, and Saul no longer able to elude 
his engagement, was obliged to give him the hand of his 
daughter. 

Charles. Saul would now be more tender of the life 
of his son in-law? 

Mother. The policy of kings, my son, is not often 
directed, or restrained by such associations as are held 
sacred by their subjects. The express design of Saul, in 
this case, disappointed in his hope of ridding himself of 
David by the hands of the Philistines, was, by marrying 
him to his daughter, to bring him more completely within 
the reach of his own wily schemes; for his envy and rage 
increasing in proportion to the esteem and admiration of 
the people for David — he barbarously commanded his 
confidential servants, and even Jonathan, his most beloved 
friend, to slay him privately in the very presence of his 
wife. The affectionate pleading of Jonathan however, 
averted his fate for the present, and David was again 
brought to soothe by the melody of his harp the desolating 
spirit of the miserable monarch! But his presence only 
aggravated the malignant flame, and he was compelled 
to fly from the stroke of the javelin, again aimed at his 
life, whilst he dexterously exercised his art, for the relief 
of his wicked persecutor. 

Both his wife and his friend, now believing no longer 
the insincere professions of their father, assisted him to 
escape to Ramah, where he found Samuel, and related 
to him all that had befallen him since the king had treach- 
erously taken him into his service. 

Naioth, a city belonging to the sacerdotal tribe, and 
the site of one of Samuel’s national schools, seemed to 
offer a secure retreat to the innocent refugee, and thither 
he went accompanied by Samuel. But neither the pro- 
tection of the prophet — the entreaties of Jonathan — the 
affinity of David to his family — uor the sanctity of his 
retreat — withheld the infuriated monarch; he not only 
sent messengers to Naioth, but went there himself to 


200 Friendship of David and Jonathan, 

seize his prey! Fortunately, however, the hunted chief 
was apprised of his approach in time to make good his 
escape, and to improve the opportunity, by a hasty visit 
to the city, to consult with his friend. In this stolen in- 
terview, the amiable prince, arguing rather from his own 
affectionate heart, than from any evidence on the part of 
Saul which might justify David in putting himself into 
his power, endeavoured vainly to persuade him to resume 
his accustomed place in the royal household — guarantee- 
ing the safety of the one, by refusing to admit the ob- 
jected turpitude of the other. At length, however, it was 
settled that the prince should try to mediate a peace, and 
communicate the result to the unhappy fugitive, by a sig- 
nal agreed on between them. 

Disappointed of his object the enraged king returned 
to his house, and the feast of the New Moon, which hap- 
pened the following day, afforded an opportunity to Jo- 
nathan to perform his generous purpose. The seat which 
David had been accustomed to occupy on public days, at 
the royal table, now empty, arresting the king’s eye, he 
hypocritically inquired, why the son of Jesse did not ap- 
pear as usual. But the concerted plea and apologv of 
Jonathan produced only a burst of madness, in which the 
javelin was now aimed at the life of his son, and his mag- 
nanimity reproached with the charge of meanly promoting 
the ambitious designs of David to the downfall of his own 
house! Grieved by the baseness of his father — by the 
cruel insult offered to himself — and by the disappoint- 
ment of his hope for his dearest friend, Jonathan hastily 
left the festive board, and met the son of Jesse at the ap- 
pointed place in the fields. Obliged to acknowledge the 
result of his application to his father, the faithful pair 
met only to lament their ill-fated friendship — and to part 
with renewed vows of everlasting fidelity. 

Catharine. Why did not David after all these vexa- 
tions retire to the peaceable habitation of his family, at 
Bethlehem. 

Mother. Designed to be the ruler of the nation, it 
was proper that he should be kept in their view, that his 
virtues and accomplishments might recommend him to 
their voluntary acceptance, when the time for his eleva- 
tion should arrive; I do not mean to say, that such were 


£01 


David collects an army at Jldullam. 

the motives that actuated David. The conclusion arises 
from the usual course of Providence, who leads His sub- 
jects into such measures as are best suited to his own pur- 
poses. 

Finding the protection of the prophet of no avail, and 
still seeking an assylum from the wrath of Saul, David 
bent his way to the city of Nob, where the ark of the co- 
venant, sojourned it this time; but finding there a man 
named Doeg, an Edomite, the chief herdsman of Saul, 
who might perhaps betray the place of his retirement to 
his master, whom he would not again provoke to violate 
the peaceful residence of the priests, he staid only to ob- 
tain some refreshment from Abimelech, the chief priest, 
and the sword of Goliath, his famous antagonist, which 
had been laid up in the tabernacle, and then proceeded 
to Gath. 

Here he was soon recognized as the hero who had 
been celebrated in songs for the slaughter of their cham- 
pion, and their apparent hostility now reduced him to the 
sad necessity of feigning himself insane, until he found 
an opportunity of escaping to a great cave, called Adul- 
lam, not far from the town of Bethlehem. To this dreary 
abode he was traced by his father’s family, who imme- 
diately came thither to sympathise in his distress, or 
supply his necessities. But David could not see his father 
and his mother thus exposed to the fury of Saul; he 
conducted them therefore to Moab, and having obtained 
from the king an asylum for them, returned to his cave. 
One, and another discovered the retreat of the persecuted 
youth, and resorted to his fortress, until a little army of 
four hundred men were collected about him. 

Meanwhile, the relentless monarch had led out his men 
to the heights of Gibeah, in pursuit of the fugitive — but 
not knowing which way to turn, and suspicious that his 
own servants were really in the service of David, he stood 
up and harrangued them on the folly of supposing that 
they could obtain places and rewards under his rival, re- 
proaching them with concealing from him the place of 
his retreat. Doeg, the herdsman, who was amongst the 
attendants of the king, now supplied fuel to his fury, by 
informing him, that David had been hospitably received 
by Abimelech, the priest. Abandoning himself therefore 


202 Saul slays the people of Nob. 

to his ungovernable passion, he summoned not only Abi- 
melech, but all the inferior priests of Nob, to the num- 
ber of eighty-five, to answer for their conspiracy with 
his enemy. In vain the venerable priest declared his 
own perfect innocence, and his conviction of the loyalty, 
and services of David, “the son-in-law of the king!”— 
sentence of instant death was pronounced on them all! 
But no one except the wicked Edomite, would venture to 
put forth his hand against the priests of the Lord. Sole 
executioner, he gratified the tyrant, by slaying them all 
in his presence! The whole city of Nob, both man and 
beast, was next sacrificed. One son of Abimelech, named 
Abiather, alone escaped, and carried intelligence of the 
horrible tragedy to David, who lamenting the destruction 
he had innocently occasioned, assured the forlorn Abia- 
ther of his friendship and protection. 

An incursion of the Philistines soon after these events 
afforded David an opportunity of relieving a city of Ju- 
dah, Keilah, which they had besieged, and of supplying 
his men, who now amounted to six hundred, with the 
spoil which he took from the aggressors. 

Continually on the watch for the blameless object of 
his jealousy, the restless monarch exulted when his spies 
informed him, that David had raised the siege of Keilah, 
and reposed with his men within its walls. Thither 
therefore he hastened — but David happily received in- 
telligence of his approach, and learning in answer to his 
pious inquiry, by means of his prophet Abiather, that 
the ungrateful inhabitants were prepared to deliver him 
up to the king — he escaped to the wilderness of Ziph. 
From Ziph he was again driven by the hostile disposition 
of the people, who gave notice to the king of the place of 
his retreat; before his flight, however, he had the conso- 
lation of a visit from Jonathan, who supported him by 
the re-assurance of his own unalterable regard — and his 
steady trust that his friend would one day fill the throne 
of Israel, notwithstanding the determined hatred of the 
king. 

Catharine. A wilderness I understand to be a barren 
wild, unfit for the habitation of man — how then did Da- 
vid find enemies in Ziph? 

Mother. The tracts, to which the Israelites gave the 


203 


Caverns of Canaan. 

name of wilderness, or desert, were not altogether of 
that description; they were extensive plains, uncultiva' 
ted, but affording pasturage for their sheep and camels. 
Trees, shrubs, and springs, were found in some — though 
others were sterile, mountainous, and sandy. Such ap- 

E ears to have been the desert of Maon, to which David 
ad fled before the arrival of Saul in the wilderness of 
Ziph. An invasion of Judah by the Philistines, now 
obliged the king to turn his arms against them, and gave 
David an opportunity of escaping fr m Maon, where he 
had been nearly surrounded by the royal bands, to a shel- 
ter more secure in the caves of Engeddi. 

These caverns, so often mentioned in Scripture, 
abounded in the mountainous parts of Canaan. Some of 
them were immense, and were used by the people as pla- 
ces of refuge for themselves and their effects, during the 
incursions of their neighbours — an instance of which you 
will recollect in the time of Gideon — from which it 
would seem that the wretched Israelites were some- 
times obliged to dig out and enlarge them, for this very 
purpose. 

They are still seen by travellers in the “ Holy Land.” 
One who has given us a most delightful account of that 
ever-interesting portion of the earth, says, he found in 
one of these caves a grateful retreat from a sun so in- 
tensely hot, that not one of his party had sufficient reso- 
lution to abandon his umbrella and descend from his 
horse, to collect the rare plants which sprung up in their 
path, although they were such as had not been describ- 
ed by former travellers.* 

In the spacious chambers of Engeddi the persecuted 
fugitive, with all his followers, remained during the war 
with the.Philistines — When that was finished, Saul again 
sallied out with three thousand men in search of David, 
and halted in their excursive march, at the mouth of En- 
geddi; but David and his arm} lay within its deep reces- 
ses undiscovered! 

Thus, for several years, was the king-elect of Israel 
pursued from one hiding place to another, sometimes in 
the depths of the forests, sometimes in the rocky clefts 
of the mountains. Twice, in the course of this miserable 
* Clarke. 


204 


David settles at Ziklag , 

warfare, the life of Saul was in his hand; yet, although 
urged by his adherents to rid himself of his inveterate 
enemy, he spared him. 

Charles. Who could have blamed him for taking the 
life of a man whose groundless jealousy had made him 
so wretched, and who was in continual pursuit of his 
life? 

Mother. In both instances the king w*as unconscious 
of David’s approach. In one, he carried away his spear, 
which stuck in the ground, near his head, while he slept 
— and, in the other, cut oft* the skirt of his robe. Both 
were returned; not vaunted, as trophies of his boldness, 
or generosity; but as the unquestionable evidences of his 
loyalty; accompanied with an affecting remonstrance on 
the hard treatment he received. Had they met in open 
battle, David would have been equally tender of the life 
of Saul, whose person he held sacred, not merely as his 
rightful sovereign, but as the “ anointed of the Lord.” 
Obdurate as the heart of Saul had become, he was touch- 
ed with these instances of the magnanimity of his ser- 
vant, and confessing his prophetic fears that David 
should reign over Israel, he required of him an oath that 
he would not exterminate his family. 

But David was too well acquainted with Saul to con- 
fide in the transient starts of a tormenting conscience, 
which induced this seeming submission to his fate. 
Knowing himself insecure in any part of Saul’s domin- 
ions, he passed over to Gath, and respectfully solicited 
an asylum for himself and his followers. Achish the 
king was pleased with the accession of a chief of Da- 
vid’s high character, and readily bestowed on him Zik- 
lag, a town near the border of Judah. Here they settled, 
David with his two wives, and his people, each with his 
own household, in a regular manner. 

Catharine. You had not before mentioned the two 
wives of David. Pray was the king’s daughter one of 
those who was reduced by her father to lead this wan- 
dering miserable life? 

Mother. Saul had denied even this poor consolation 
to David: Michal had been given, in his absence, to an- 
other. Abigail, and Ahinoam, David had married during 
the years of his exile. The circumstances which intro 


Prudent conduct of Abigail. 205 

duced him to the former, who was a beautiful woman, 
are worth our notice, because they exemplify the influ- 
ence of prudence and gentleness in the character of a 
wife. 

A descendant of Caleb, whose name was Nabal, had 
large possessions, particularly in flocks, which fed on 
Mount Carmel, in the neighbourhood of one of David’s 
wild fortresses. The festive season of sheep-shearing 
coming on, when great plenty abounded, he sent messen- 
gers to Nabal, who was found dispensing a princely en- 
tertainment, requesting some provisions for his men, 
who, indeed, must often have been in want during their 
wandering life. But Nabal’s churlish disposition was 
not touched by the misfortunes of the son of Jesse, nor 
yet by tlC intimation that his soldiers had not supplied 
their necessity from his innumerable herds; but had ra- 
ther guarded them, from the depredations of robbers, or 
the wild beasts of the wilderness. The messengers 
were not only refused a participation in the feast, but 
sent back to their chief with the insulting charge of 
following a man who had run away from his master! 

The proud spirit of conscious innocence could not 
brook such ingratitude — two hundred men were left to 
take care of the camp, while the remaining four hun- 
dred, with their affronted leader, hastened to chastise 
the miserly Nabal. But, happily for all parties, before 
they reached his fields, they were met by Abigail, the 
fair wife of Nabal, attended by servants, bearing refresh- 
ments of all sorts — raisins and wine, sheep ready dres- 
sed, corn, bread, and oil — to the camp of David. No 
sooner had she heard of the morose behaviour of her 
husband, than she set out, without consulting him, to 
prevent the evils his folly might occasion. More than her 
well-timed present, her graceful petition, that David 
would pardon the transgressions of her husband, indu- 
ced him to reconsider his angry enterprise. Accepting her 
present, he confessed that she had been the providential 
means of preventing him from destroying every thing 
that belonged to Nabal! 

The judicious conduct of Abigail in this instance 
may be a lesson to all women. In every station to which 


206 Saul consults the witch of Endor . 

Providence has called them, they may find opportunities 
of mediating between violent men. 

When this prudent wife returned home, the intoxica- 
tion of her husband, from his continued revels, prevent- 
ed her from relating to him the cause of her absence. 
His sudden death, however, in a few days, relieved her 
from the ill-suited bondage, and she became, soon after, 
the wife of David. 

Let us now return to the unhappy king, whom we 
shall find involved in difficulties more serious than the 
fancied rebellion of David. 

The Philistines had audaciously penetrated into the 
heart of his dominions, in such strength, that Saul, 
though naturally valiant, beheld them with dismay. Sam- 
uel, his faithful counsellor, had descended to the grave, 
amidst the lamentations of all Israel; and David, his in- 
vincible captain, had been driven by his suspicions to 
take refuge with strangers! The Oracle of the Covenant 
returned no answer to his inquiries, nor was his clouded 
path enlightened by cheering dreams! Abandoned thus 
on every side to his own inclinations, he now listened 
to the unhallowed advice of his servants, to consult a 
woman who had a “ familiar spirit!’’ But, amongst other 
auspicious measures in the commencement of his reign, 
Saul had displayed a commendable disposition to exe- 
cute the laws, by searching out and exterminating the 
witches, in obedience to a statute of Moses, that no such 
wicked pretender to supernatural powers should be suf- 
fered to live. When, therefore, the degenerate king ap- 
peared, in disguise, before the “ witch of Endor,” and 
entreated her to call up Samuel, the prophet, to his aid 
—she refused to expose herself to the vengeance of the 
king by the exercise of her forbidden arts. At length, 
induced by a solemn engagement, on his part, to conceal 
the whole transaction, though deterred, by some linger- 
ing sense of honour, from acknowledging his power to 
protect her — she consented — and the spirit of the ven- 
erated Samuel seemed to rise from the earth! Astonish- 
ed, as it would seem, at the unexpected effect of her own 
vile incantations, and discovering, in the same moment, 
the real quality of her visiter, the sorceress screamed 
aloud, and reproached him with practising on her credu- 


£07 


The witch of Endor, 

lity to ensnare her to her ruin — whilst the terrified 
monarch, unheeding her distress, bent submissively to 
the image of the departed saint, beseeching him to com- 
passionate his misery, and tell him what he should do, 
for his enemies were in arms, and his petitions to his 
God were no longer regarded! 

Catharine. Mother, what are we to think of the power 
of this woman to produce the apparition of the prophet? 

Mother. It is not to be supposed, my daughter, that 
she had any efficient agency in the matter; but that her 
magical spells should be made to subserve the intentions 
of Providence accords with the system of immediate in- 
terposition by which the Israelites were governed. 

The familv of Saul had been set aside for his disobe- 
dience to a divine command, delivered by Samuel. Sa- 
muel had told him at the time, what would be the conse- 
quences of his neglect: and now that the time had arrived 
when the punishment should be inflicted, it was consis- 
tent, that an apparition, resembling his late monitor, and 
a voice which he had feared — though disobeyed, should be 
sent to add to his awful sentence, “The Lord will de- 
liver Israel with thee into the hand of the Philistines and 
to-morrow shalt thou and thy sons be with me!” Struck 
with unspeakable horror, the monarch fell prostrate on 
the earth: retiring life seemed not to wait the commis- 
sioned sword of the Philistines, and was hardly recalled 
by the affrighted woman who now sought her own par- 
don by uniting her assiduities with those of his attendants 
to restore their almost dying lord! 

Catharine. You do not suppose then, that the per- 
sons called witches and wizards in scripture, were pos- 
sessed of any other power than that of imposing on the 
credulity of the people? 

Mother. That the unprincipled persons called witch- 
es, and wizards, and necromancers, and magicians, and 
so on, were the agents of Satan, and influenced by him 
in their pernicious practices is a defensible opinion: for 
we must surrender the testimony of Holy Writ before 
we can deny that Satan is permitted to exercise a limit- 
ed degree of dominion over this world. But we have the 
consolation also to know, that it is abridged under the 
gracious reign of the Messiah. The titles by which our 


£08 


Ziklag burnt . 

great enemy is distinguished, such as, “the prince of this 
world,” “ the prince of darkness,” “ the prince of the 
power of the air,” and others, are indicative of some 
species of authority: nor is any thing more certain than 
the existence of a most deplorable disease in the early 
days of Christianity, which was ascribed to his taking 
entire possession of the afflicted party. Many instances, 
as you know, are related in the gospels of the removal of 
this malady by the simple command of the Saviour. 

While Saul was thus hastening to his fate, the ap- 
proaching war involved David in new troubles. During a 
residence at Ziklag of between two and three years he had 
inspired his protectors with such confidence in his friendly 
dispositions that the king of Gath proposed his going 
along with his troops to attack the Israelites. The de- 
pendant situation of David did not allow him to refuse, 
and he was obliged to set out with the Philistines; though 
it is not to be believed that he would have acted in 
the field against his own country. But the chief officers 
of Achish, more sagacious than their lord, relieved him 
from the trying dilemma. The possibility that he might 
seize the opportunity of conciliating his master, by turn- 
ing his forces against his new friends, alarmed them 
to such a degree, that the king was obliged to yield to 
their clamours and send back the distrusted aliens. 
David and his party had been absent but three days from 
Ziklag; but three days had prepared a scene of distress 
for their return! The Amalekites, in revenge of a late 
incursion into their territory by David, had made a hasty 
descent upon his city, laid the buildings in ashes, and 
carried away in triumph every thing on which they could 
lay their barbarous hands; women, children, and cattle, 
not even sparing the ladies of David’s own family. 

The desolation of their domestic comforts affecting all 
alike, one general burst of sympathetic sorrow at first 
bewailed the disastrous scene; but rage soon succeeded, 
and their equally bereaved chief was reproached as the 
sole cause of their sufferings! The growing mutiny, how- 
ever, was arrested by his promptitude; for, leading them 
instantly to the pursuit, the plunderers were overtaken, 
while, reposing after the fatigue of a hurried march, they 
celebrated their success in riotous merriment, and not 


Saul and his sons slain . 


209 


only all that had been carried from Ziklagwas recovered, 
but much spoil was obtained which the Amalekites had 
taken from other places. A part of this latter David 
prudently distributed amongst his own people, and of 
the remainder, he sent presents to each of the places 
where he had received shelter and kindness during his 
exile. 

Although the pen and the pencil have borrowed some 
of their finest subjects from the Bible, it yet contains 
many that remain untouched. The story before us is one 
of these. The distress of the Israelitish women on the 
irruption of the barbarians — the conflagaration of their 
dwellings before their eyes, and their own captivity; the 
desolate scene on the return of fathers, lovers, husbands 
— the united cries of grief and rage — the tumultuous rush 
of desperate men to pursue the spoilers, and the sudden 
recovery of all their treasures, areaffecting circumstances, 
on which genius might delight to dwell. 

In the mean time a sanguinary conflict had strewed 
the mountains of Gilboa with the dead bodies of the Is- 
raelites! Saul himself, and three of his sons found amongst 
the slain completed the triumph of the Philistines! The 
glad tidings swiftly circulated through their territory, 
and the royal armour was displayed in the temple of 
Ashtaroth, "their goddess. The head of the fallen king 
was severed from his body, and the latter contemptu- 
ously suspended on the wall of Beth-shan, a city of Is- 
sachar, but now in possession of their enemies. Other 
humiliations might be borne, but this indignity to their 
sovereign, however little he had been entitled to their 
reverence, was insupportable! Jabesh-gilead especially, 
now remembered the deliverance he had so gallantly 
achieved for them, when they were besieged by the Am- 
monites in the beginning of his reign. A party of en- 
terprising men, therefore, from that city, broke by night 
into Beth-shan and carried oft’ the remains of the king 
and his sons, and after burying them in Jabesh with suita- 
ble honours, the inhabitants kept a fast of seven-days. 

Charles. The grateful loyalty of the Gileadites, is 
commendable, for we are not released from obligation to 
a benefactor, by his misconduct to others. But David, 
who had been hunted out of society, and kept in perpetual 
s 2 


210 


Saul's murderer punished. 

fear of his life by the cruel jealousy of the king, and 
whose way to the throne was now opened by the death 
of his rival, could not but have rejoiced in that event. 

Mother. Your opinion, my son, as to the rights of a 
benefactor, is correct; and your supposition of David’s 
feeling is, it must be admitted, the natural dictate of 
the heart: but just views of our social duties, will produce 
nobler sentiments. Accustomed to consider his sovereign 
as the vicegerent of Jehovah, consecrated by his express 
command, and voluntarily accepted by the nation, David 
was very differently affected when a young Amalekite, 
conceiving, like you, that his officious zeal would recom- 
mend him to the exiled chief, came to him on the third 
day after his return, to Ziklag, presenting the crown and 
bracelets of the king, and made the daring boast that his 
own hand had put an end to the life of that infatuated 
monarch! 

Saul had received a wound in the battle, and was dis- 
covered by this young man, on the ground, in the midst 
of his adversaries. His yet unsubdued spirit revolting 
from the prospect of fulling alive into their hands, he had 
besought his armour-bearer to give the final blow, and 
thus deliver him from that indignity. The faithful page 
turned away from the sacriligious service — but this 
stranger, who came up at the moment, acceded without 
scruple to the request of the king: then tearing off the 
royal badges he hastened to bring them to David, in con- 
firmation of the deed. 

Charles. Did David betray no symptom of satisfac- 
tion, on the removal of his most bitter enemy? 

Mother. Exactly the reverse — he received the re- 
lation with an exclamation of horror. “ How!” cried he; 
•* wast 1 hou not afraid to lift thine hand against the Lord’s 
anointed? — Thy blood be upon thy head, for thy mouth 
hath testified against thee;” and turning to his servants, 
ordered the instant execution of the fawning regicide. — 
Doth he, and his men, rent their garments, and fasted 
and mourned for the disgrace of their country, and the 
excision of the royal family. 

But the death of Jonathan, his beloved and faithful 
friend, was lamented by David with the deepest sorrow. 
His elegy, on this mournful occasion, is a noble effu- 


Ish-bosheth opposed to David . 211 

sion of tenderness for both father and son: « The beauty 
of Israel (said he) is slain upon thy high places. How are 
the mighty fallen! Ye mountains of Gilboa, let there be 
no dew, neither let there be rain upon you, nor fields of 
offerings: for there the shield of the mighty is vilely cast 
away, the shield of Saul as though he had not been 
anointed with oil — Ye daughters of Israel, weep over 
Saul, who clothed you in scarlet with other delights, 
who put on ornaments of gold upon your apparel. How 
are the mighty fallen in the midst of the battle! O Jona- 
than thou wast slain in thine high places. I am distress- 
ed for thee, my brother Jonathan: very pleasant hast 
thou been unto me: thy love to me was wonderful, pas- 
sing the love of women!” 

Saul, however, having been the sole cause of David’s 
self-banishment, he now took leave of his hospitable en- 
tertainer, and with his little colony of adherents return- 
ed to Canaan, and was immediately crowned at Hebron 
by the house of Judah, his own tribe, in the thirtieth year 
of his age. (B. C. 1056.) 

The first recorded act of David’s reign was a mark of 
respect to the memory of the late king. By a special 
messenger to Jabesh-gilead, he informed them that he 
was anointed king of Israel, and would certainly requite 
them, for the kindness they had shown to their late lord 
and his sons. 

But new troubles at once assailed the pious king. 
Ish-bosheth, a son of Saul, survived the ruin of his house. 
No sooner was David crowned, than Ish-bosheth was 
set up at Mahanaim, beyond the Jordan, in opposition, 
by Abner, the commander of Saul’s army, and a near 
relation of his family. Many of the tribes supporting 
his claim, while that of Judah adhered faithfully to Da- 
vid, a civil war ensued, and the state was distracted 
some years between the contending parties. At length, 
Abner receiving an affront from his master, sent mes- 
sengers to David, with an offer to bring about a general 
revolution in his favour. The acquisition of Abner, 
was of prime consequence to the king, yet he required 
as the passport even to an interview, that he should be 
accompanied by Michal, Saul’s daughter, — at the same 
time she was formally demanded of Ish-bosheth as the 


212 


Ish-bosheth assassinated 


right of King David. The cause of the former continual* 
ly weakening, and now receiving a death blow from the 
intrigues of Abner, he did not venture to refuse this act 
of justice, but took the princess “ from her weeping 
husband,” and sent her by the hand of Abner to the 
king. This letter of recommendation procured the am- 
bassador and his train such distinction at court, as exci- 
ted the jealousy of David’s chiefs. Joab especially, a 
man cruel and ambitious, having lost a brother by the 
sword of Abner, in a late skirmish, affected to consider 
the new T favourite as a spy, and seized the opportunity of 
gratifying his own revenge, whilst he put an end at once 
to his growing consequence in the state, by assassina- 
ting him, with circumstances of base treachery, as he 
was departing from the city. 

Catherine. These people seem to have had no idea 
of the atrocious guilt of murder: I hope it was punished 
in this instance, aggravated as it was by a breach of 
hospitality. 

Mother. Their knowledge was less defective than 
their practice. David himself was probably induced to 
spare Joab, because both he and his brother, Abishai, 
were experienced soldiers, and very necessary to him 
in the unsettled state of his kingdom. He nevertheless 
declared his abhorrence of the deed, and buried Abner 
with funeral honours, himself following the bier as chief 
mourner, and fasting the whole day, because as he said; 
“a great prince had fallen in Israel!” Nor did he show 
the same lenity to Rechaband Baanah,twocaptainsofIsh- 
bosheth, who, soon afterwards, perceiving the falling for- 
tunes of their master, assassinated him while he reposed 
in the heat of the day, and brought his head as a tribute 
to his rival. David told them they had mistaken his char- 
acter; for if he had not pardoned the man, who, to ingra- 
tiate himself, had violated the person of Saul, his impla- 
cable enemy, — “ much less would he spare them, who 
had slain a righteous person, in his own house upon his 
bed.” 

The Israelites being now weary of intestine convul- 
sions, and their minds prepared by the persuasive rea- 
soning of Abner, no attempt was made to set up a suc- 
cessor to Ish-bosheth, but the elders of all the tribes 


Jerusalem taken . 


213 


repaired with one accord to Hebron, where David had 
now reigned seven years and six months, and proclaim- 
ed him Iking over all Israel. (B. C. 1048.) 

Charles. Poor David has had a turbulent passage 
from the sheep-cote to the throne. I hope he was now 
permitted to reign in peace. 

Mother. David was a man of war, from his youth all 
his days, with but few intervals of peace. His whole life 
illustrates our daily experience, that neither public hon- 
ours, nor private virtue, will ensure unmingled happi- 
ness in this mutable world; and admonishes us to look 
for our reward only in that better state of things, 
** where all tears shall be wiped from our eyes.” 

Even now when the hearts of all Israel were united 
in his favour, Jerusalem, which he chose for the seat of his 
government, was to be won by a contest with the na- 
tives, before he could enjoy the throne to which he had 
been called. Jerusalem, or Jebus, its original name, had 
been taken and burnt by the Israelites early in the time 
of the Judges. The natives again obtaining possession, 
had rebuilt the city, and held it until it was attacked by 
king David. Their resolute defence induced him to pro- 
mise the chief command of the army to him who should 
signalize himself in the capture; and the valour of Joab 
obtained that reward. The citadel, which had been hi- 
therto called Zion, he enlarged; and strengthened its 
fortifications. It was now called the city of David — 
here he fixed his residence, and Jerusalem continued to 
be the metropolis of the empire until the time of its de- 
struction. 

A few years of peace, perhaps five or six, succeeding 
to the conquest of Jerusalem, were employed in the or- 
ganization of the government, both church and state. 
Ever mindful of his religious duties, one of the first 
cares of this illustrious prince, was to revive and estab- 
lish the public worship of the God of Israel, which had 
been neglected many years. To this end, after a consul- 
tation with the elders, he prepared a tabernacle for the 
reception of the “ Ark of the Covenant,” and then, at- 
tended by a vast multitude of the chief men, princes, 
priests, singers, musicians, and other officers of the Sanc- 
tuary, went to Kirjath-jearim, where the Ark had re- 


214 


The ark brought to Jerusalem. 

mained nearly fifty years, with but little interruption, 
and brought it up to Jerusalem. Hymns of praise, com- 
posed by the royal poet himself, for the occasion, accom- 
panied by the sound of trumpets and cymbals, of psal- 
teries, harps, and timbrels, were sung as the Ark 
moved along, and when it was deposited in its place. — 
Sacrifices were then offered, and a general distribution 
of bread and wine, from the king to all his people, closed 
the solemn festival. 

The accession of David to the throne of Israel was 
speedily acknowledged by congratulations from the 
neighbouring princes. — Amongst others, Hiram, king of 
Tyre, sent an embassy, and with it a valuable present 
of the fine cedars of Lebanon, and skilful workmen, to 
build for him a palace, which was immediately commenc- 
ed. But when the stately structure was finished, David 
was struck with the disparity between his own splendid 
dwelling, and the humble Tabernacle of the Lord of 
Hosts, who had raised him from obscurity to pre-emi- 
nence! “ Shall I,” said he, “ dwell in a house of cedar, 
whilst the Ark of God is encircled only with curtains?” 
Unaccustomed however, in matters of importance, to 
act upon the suggestions of his own mind without a supe- 
rior guide, he sent for Nathan, the prophet, and commu- 
nicated his desire to erect a temple better suited to the 
glory which emanated from beneath the wings of the 
Cherubim. The prophet at first encouraged him to goon 
with his design, but afterwards, when better instructed, 
informed him, that that honour was denied unto him, 
who had been “ a man of vvar,” and was reserved for 
his successor — a son who was yet to be born — ■«« a man 
of peace,” with whom “ the kingdom should be for ever 
established.” 

The king submitted, without a murmur, to this decree, 
and repaired to the sanctuary, to render his heartfelt 
acknowledgments for the gracious promise with which it 
was accompanied. 

Disappointed in the first object of his laudable ambi- 
tion, David now looked around for other channels to re- 
ceive his royal munificence. Inquiring particularly for 
the house of Saul, he found a son of his firm and early 
friend Jonathan, who had lived unknown and unnoticed. 


Canaan conquered by David . 215 

since the death of his father. — Mephibosheth, a child at 
the time of the late revolution, had been precipitately 
carried away by his nurse, and had lost the use of his 
limbs by a fall from her arms in the hurry of her flight. 

Fanny. The discovery of a child of Jonathan, would 
be most delightful to the king — no doubt he rejoiced in 
being able to protect him? 

Mother. Nothing could have been more soothing to 
his tender recollection of Jonathan. The forlorn prince 
was immediately conducted to court, and treated like 
the children of the king. His father’s estates were re- 
stored to him, and Ziba, a servant who had attended him 
in his adversity, was commanded to cultivate them for 
his master and himself. 

From these pleasant occupations the warlike king was 
again summoned to the field. The restless enemies of 
Israel again appeared in arms. The Moabites, the Am- 
monites, the Syrians, and others, were engaged, and sub- 
dued, not now as heretofore, partially, but completely — 
their towns were garrisoned by Israelites — tributes were 
exacted — and, at length, the whole extent of that land 
which had been originally promised to the posterity of 
Abraham, was, according to the prophecy, brought under 
the dominion of David. 

But the conquest of Edom, was that which most con- 
tributed to the subsequent greatness of his empire; for 
he thereby became possessed of Elath and Ezion-geber, 
two ports on the Red sea, which opened to him all the 
trade of the East, the source of his immense wealth. 

Fanny. I do not remember to have read of any trade 
carried on by David. 

Mother. I am not surprised at your confession. It 
is a common thing to pass over circumstances of appa- 
rent insignificance, which, nevertheless, elucidate or 
confirm others of moment. The abundance of gold and 
silver in Jerusalem, has been ridiculed by those who 
would not take the trouble to examine whence they came. 
They did not fall from the clouds on this favoured king 
and his illustrious son Solomon; but were imported from 
India, from Persia, from Africa, and Arabia, by the Red 
sea, to Ezion-geber and Elath, and this is believed to be 
the origin of the East India trade, which has been so 


216 


David marries Bath-sheba. 


immensely profitable to our merchants since the passage 
round the Cape of Good Hope was discovered.* 

Hitherto we have seen this excellent man respectable 
for his virtues, and adhering to his duty against the 
strongest temptations. How painful it is, that candour 
requires us to exhibit the reverse of this picture! But the 
uses of history are perverted when partiality conceals 
the defects of those who make a conspicuous figure on 
its page. 

The divine compositions of David will ever be the re- 
cord of his unquestionable piety — and the general tenor 
of his life was remarkable for its rectitude. Yet David 
fell into aggravated sin, and the fall of such a man, is an 
everlasting confirmation of that sacred truth, that “ the 
heart is desperately wicked;” and should teach us “not 
to be high-minded, but fear.” 

Against Syria, and Moab, and others in the wars just 
mentioned, the king went in person, and returned with 
spoils ol immense value, especially utensils of silver and 
gold, which were all dedicated to the decoration and 
service of the tempi* which his son was to build. He re- 
mained after these fatiguing exertions in Jerusalem, and 
sent Joab against the Ammonites. 

In this latal season of repose, while every thing was 
flourishing, at home and abroad, he fell violentlyin love 
with a very beautiful woman named Bath-sheba, the wife 
of one of his officers! Surrendering himself wholly to his 
passion, he wrote secretly to the general, commanding 
him to assign the most dangerous post to Uriah, the hus- 
band of Bath-sheba; No man was better qualified than 
the wily Joab to execute the cruel purpose of his master. 
The devoted Uriah soou fell by the sword of the enemy, 
and the fair Bath-sheba was publicly declared the wife 
of king David! 

This shocking deed was the deep stain of David’s life 
■ — yet he continued insensible for an incredible time. He 
was awakened at length, by the prophet Nathan — who 
was commissioned to reprove him by seeming to lay be- 
fore the chief magistrate, the complaint of a man who 
had been wronged by his neighbour: 

“ There were two men in one city,” said the prophet, 
* See Prideaux, book i. p. 4, 


Conviction of David » 217* 

“the one rich, and the other poor. The rich man had ex- 
ceeding many flocks, and herds: but the poor man had 
nothing, save one little ewe-lamb, which he had bought, 
and nourished up: and it grew up together with him, and 
with his children; it did eat of his own meat, and drank 
of his own cup, and lay in his bosom, and was unto him 
as a daughter. 

“ And there came a traveller unto the rich man and 
he spared to take of his own flock, and of his own herd 
to dress for the way -faring man that was come unto him; 
but took the poor man’s lamb, and dressed it for the man 
that was come to him.” 

This forcible appeal to his native sense of right and 
wrong, awakened the just indignation of the king — but 
his conscience still slept! “ As the Lord liveth,” he 
hastily answered, “the man that hath done this thing 
shall surely die — and he shall restore the lamb fourfold, 
because he did this thing and because he had no pity.” 
So quick-sighted are we to the faults of others, and so 
blinded to our own! 

Completely subjected to the dominion of his passions, 
nothing less than the direct application of the case to 
himself would have produced conviction to the guilty 
king. “ Thou art the man” — said the prophet — and the 
whole turpitude of the transaction stood before him, 
while the messenger of God pronounced the just judg- 
ment that awaited his crime! Pierced to the very soul, 
the humbled monarch breathed not a syllable in extenu- 
ation, but prostrate on the earth he acknowledged his 
transgression with fasting and tears. 

The fifty-first psalm in our translation, which he wrote 
on this sad occasion, is a lively transcript of his peni- 
tence, — the sacrifice of “a broken spirit and a contrite 
heart!” 

Catharine. 1 hope the penitence of David was ac- 
cepted without the infliction of a penalty, seeing how 
much he had suffered before he came to the throne. 

Mother. That ought not to be desired. His sin was 
I enormous, and his high example was dangerous to the 
morals of the nation. His pardon might be known only 
to himself; but as his crime had been notorious, it was 
proper that his punishment should be exemplary; and it 
T 


218 Rebellion of Msalom. 

came in that bitter form, which, of all others, human na- 
ture is least able to bear! “I will raise up evil against 
thee, out of thine own house.” Accordingly, horrible 
immoralities were committed by his sons — one fell by 
the hand of another — and Absalom, the most engaging, 
the most beloved of them all, accomplished the climax of 
his father’s afflictions by exciting a rebellion against him! 

Catharine. Was it possible to excite a rebellion 
against a monarch so excellent and so much beloved by 
his people? 

Mother. The populace of every country are restless, 
and the Israelites, as you have seen, were exceedingly 
capricious. Their affections were too easily diverted 
from their venerable king to the aspiring prince, whose 
incomparably fine person was the idol of their imagina- 
tion. The splendour of his equipage, unlike the modest 
demeanour of his brother, who conformed to the common 
custom of riding on mules, gratified their pride, whilst 
the condescension of his manners persuaded them that 
his base insinuations, against the administration of his 
father, arose from a genuine interest in their welfare. 
All this too was aggravated by the circumstance that he 
had but lately been restored to the favour and presence 
of the king, from which his misconduct had banished him 
for several preceding years. 

Having thus by an imposing appearance, and deceitful 
caresses, prepared the way for the execution of his 
scheme, the rebel son, obtained leave to repair to Hebron, 
under the pretext of performing a vow, which he had 
made during his exile in Syria. A small party of two 
hundred men, who without any suspicion of his design, 
had attended him from Jerusalem, were soon swelled 
into a formidable army by additions from all the tribes, 
amongst whom his emissaries had been employed to sow 
the seeds of discontent, and erect the standard of Absa- 
lom in Hebron. 

It would be superfluous to dwell on the overwhelming 
shock which this blow gave to the confiding king and af- 
fectionate parent. Yet, he was not wholly deserted — 
many of his faithful servants rallied round him, and de- 
clared their resolution to obey him alone. But David 
was not ignorant that this was the vial of wrath intima- 


219 


The king leaves Jerusalem. 

ted by the prophet, and that submission to his punish- 
ment became him. He proposed therefore to his friends 
that they should give way to the approaching tempest by 
retiring from the capital, and awaiting at a distance the 
returning favour of Providence. 

Can imagination paint a more affecting picture than 
this sad event in David’s life? A multitude of people, 
men, women, and children, abandoning their homes — 
the ministers of religion, priests, and levites, in white 
garments, bearing the awful depositary of the covenant 
— and in the midst, the weeping monarch, attended by 
his family, and his counsellors — flying from the hostility 
of a degenerate, yet beloved son! 

Still more interesting was the scene when having pas- 
sed the brook Cedron, murmuring softly through the vale 
which separates Jerusalem from Mount Olivet, he was 
obliged to consult his own safety by sending back sever- 
al ofhis most valued friends, Zadok, and Abiathar, and 
others, to watch the progress of the conspiracy in the 
city. To afford a plausible pretext for dismissing the 
priests, he also sent back the Ark with this submissive 
reflection — “ If I find favour in the eyes of the Lord, he 
will bring me again and show me both it and his habita- 
tion.” 

The mournful procession then moving on, the affecting 
scene cannot be better described -than it is by the histo- 
rian. “ And David went up by the ascent of Mount Oli- 
vet ancl wept as he went up; and had his head covered, 
and he went barefoot; and all the people that went with 
him, covered every man his head, and they went up 
weeping as they went up.” 

Catharine. The sacred historian has in my opinion, 
evinced his superlative judgment, by relating a scene so 
full of interest in the very simplest language. The figures 
of rhetoric would have weakened its effect. What a spot 
is here for the traveller in the Holy Land to stand, 
after a lapse of more than two thousand years on this 
very mount where the king of Israel stood — now climb- 
ing the ascent beneath a weight of years and sorrow — 
now turning to breathe a silent prayer towards the sanc- 
tuary for his erring son! 

Mother. Dr. Clarke seems to have felt all the enthiu 


220 


March of David . 

siasm, you imagine the scene might inspire. He has 
given us a most animated view of his impressions whilst 
he looked down on the venerable city from this emi- 
nence. “ Abstracted,” he says, “ from every religious 
view and considered solely as a subject for the most 
gifted genius in poetry* or in painting, it is perhaps im- 
possible to select a theme more worthy the exercise of 
exalted talents. Every thing that is sublime and affect- 
ing seems to be presented in the description of the pro- 
cession or march of David, in his passage across the Ke- 
dron and particularly in the moment when the Ark of 
the Covenant is sent back, and the aged monarch having- 
in vain entreated Ittai, to leave him, begins to ascend 
the mountain preceded by the various people said to form 
the van of the procession. Every wonderful association of 
natural and artificial features, of landscape, and of ar- 
chitecture, of splendid and diversified costume, of sa- 
cred pomp, and of unequalled pathos, dignify the 
affecting scene: here a solemn train of mourners; there 
the seers, the guardians, and companies of the Ark, men, 
women, children, warriors, statesmen, citizens, priests, 
levites, counsellors; — with all the circumstances of gran- 
deur displayed by surrounding objects; by the sepul- 
chres of the valley; by the lofty rocks, the towers, bul- 
warks, and places of Sion; by the magnificent perspective 
on every side; by the bold declivities and lofty summits 
of Mount Olivet; and finally by concentration of all that 
is great and striking in the central group distinguished 
by the presence of the afflicted monarch.” 

Y ; et in this afflicting scene — in this most trying mo- 
ment, the native generosity of David’s temper did not 
forsake him. Seeing amongst his followers a stranger 
named Ittai, who had but lately come into Jerusalem he 
besought him not to involve himself in the misfortunes 
of a fallen king, but return to his dwelling and enjoy 
the protection of the prosperous Absalom! But Ittai, 
persisted in his fidelilty and refused to leave him. A 
little further on, a man of the house of Benjamin, the 
tribe of Saul, assailed him with curses, and even threw 
stones at the sacred person of the king, insolently charg- 
ing him with the blood of Saul, and of his sons! The 
enraged people would have torn him in pieces, but Da- 


221 


Victory in the Wood of Ephrainu 

vid bade them to forbear-— “ Behold” said he, “ my son 
seeketh my life — how much more may this Benjamite 
do it!” 

On the top of Mount Olivet, yet another wound was 
added — Ziba the steward of Mephibosheth, who came 
with a supply of bread and fruits, and wine, to the wea- 
ry travellers, informed the king that his ungrateful mas- 
ter had embraced the party of the usurper! 

By this time the unfeeling prince was received in Je- 
rusalem with acclamations of “ God save the king”-— 
and had accepted the offered services of Hushai, one of 
the spies who had been sent back to give intelligence to 
David. Hushai being a very judicious man, was gladly 
taken into the privy council, and thereby enabled to in- 
form his master that a numerous army was in pursuit of 
him, and therefore he could not remain in safety on the 
wertern side of Jordan. The river was accordingly pas- 
sed, and David’s little band encamped in a wilderness of 
Gilead. Here they received an abundant supply of all 
sorts of provisions from Barzillia, a man of immense 
wealth, and a zealous partizan of the house of David. 

Compelled now to act in defence of his own life, of 
his kingdom, and of his people, the afflicted monarch re- 
luctantly organized his forces into three divisions; ap- 
pointing Joab, lttai, and Abishai commanders, and 
determined to go in person to the field. But the unwil- 
lingness of his friends to endanger the person of their 
king, compelled him to abandon his purpose and remain 
behind in the city of Mahanaim. Reviewing them there- 
fore, with deep anxiety from the gate of the city as they 
passed out to meet the hostile army, — he gave, in the 
hearing of all — one solemn charge at parting— to “ deal 
gently for liis sake with the young man, even with Ab- 
salom!” 

The awful state of suspense in which the wretched 
father was left, was not of long continuance, the two 
armies soon met in the “ wood of Ephraim,” and the 
loyalists were greatly victorious, although far inferior 
in numbers. 

Charles. Ephraim, if I remember right, lay on the 
western side of Jordan; did the armies then recross the 
river before the engagement? 

t 2 


£££ Death of Absalom, 

Mother. The tribe of Ephraim, was, as you hava? 
said, located on the western side; but on the eastern, 
in that territory which had been given to the half tribe 
of Manasseh, was the place called the " Wood of 
Ephraim” because, as some suppose, it was the place 
where two and forty thousand Ephraimites were slain in 
a civil war with the Gileadites, in the days of Jepthah. 
You will find the story in the twelfth chap, of Judges. 
Many of these subordinate incidents I omit in my sum- 
mary, because they are not necessary to the connection 
of the whole, and I fear being tedious. Nor would I 
detain you at this eventful moment with a remark on 
the wood of Ephraim, but that we are led to look for 
some peculiarity in illustration of the expression that 
f< the wood devoured more than the sword.” 

Fanny. I am always glad to have an explanation of 
an ambiguous passage, yet this occurring in a place so 
interesting it is some tax upon my patience. 

Mother. We need only suppose the wood of 
Ephraim to have been unusually close, and almost im- 
penetrably entangled with low branches and underwood; 
so that the defeated Israelites, who might have escaped 
in the open plain, were there easily overtaken by the 
small number to whom Providence had awarded the 
victory. The unnatural prince himself became a most 
memorable example of the displeasure of Heaven against 
undutiful children. Attempting to elude the pursuers, 
his mule passed under the low boughs of a great oak, 
which caught his long and now dishevelled hair— the 
pride and the ornament of his elegant person — whilst 
the mule, continuing her flight, left him unable to disen- 
gage himself. In this distressing situation he was pre- 
sently discovered by a soldier of Joab’s party, who re- 
membering the injunction of the father, went on with the 
tidings to his commander, expecting, no doubt, that Ab- 
salom would be immediately relieved from impending 
death. Joab, however, not only derided the man’s 
asseveration, that a thousand shekels of silver should not 
tempt him to violate the king’s order— but hastened him- 
self to the fatal spot, and, with his own hand, put an end 
to the life of the misguided Absalom! Yet affecting, to 
honour the blood-royal at the same time, he refused to 


David laments Absalom. 


223 


send any intelligence to the city on that day, because 
“ a son of the king had fallen!” The next day, however, 
two messengers were despatched with congratulations 
to the king on the suppression of the rebellion, and the 
quiet return of all who escaped from the sword. The 
unhappy father was found waiting, with unceasing soli- 
citude, at the gate of the city, The cheerful saluta- 
tion of “ tidings my lord, the king, for the lord hath aven- 
ged thee this day of them that rose up against thee,” 
scarcely met his ear. “Is the young man Absalom safe?” 
was the first inquiry of his labouring soul. “ The ene- 
mies of my lord, the king, and all that rise up to do thee 
hurt, be as that young man is!” conveyed the overwhelm- 
ing answer. But here description must fail — the heart 
of a parent only, can tell the effect! Weeping, and ex- 
claiming — “O my son Absalom— »0 Absalom, my son, 
my son, would God, I had died for thee!” — he retired 
to the chamber over the gate, and gave himself up to un- 
utterable anguish! 

The party of the usurper, completely subdued, Joab 
led his troops back to Mahanaim; but, hearing of the ex- 
cessive grief of the king, and conscious of their neglect 
of his injunction, no trophies were displayed, but every 
man quietly stole into the city as if they had fled from a 
defeat. Respect and commisseration for their venerable 
monarch, suppressed every feeling of joy — no voice but 
that of sympathy was heard in the streets — whilst he 
continued shut up in his apartment regardless ot every 
thing! The restoration of his crown was as nothing — 
the returning love of his people was unavailing — Absa- 
lom, his dear, his lamented Absalom, alone absorbed 
every concern! 

Fanny. Was it not unnatural, mother, that David 
should so deeply lament over a son who was killed in the 
very act of seeking his lifer David, too, so full of pious 
resignation in many severe trials? 

Mother. It was perfectly natural — for the criminality 
of the son, and the piety of the father, did but aggravate 
the sorrow of David. Religion may enable us to resign 
the most lovely and virtuous of our children; but to have 
one cut off* in the commission of a sin, almost beyond the 
hope of mercy, is too much for human nature to endure! 


££4 David returns to Jerusalem. 

But I am saying what you, my children, cannot under- 
stand — a parent only can know the feelings of a parent! 
Joab, it is probable, was not a father, for we find he could 
not apologize for the amiable tenderness of the king, 
when he found the people beginning to murmur at the 
continued indulgence of his immoderate grief: but went 
boldly to his chamber and expostulated on the impolicy 
of his conduct. “The people and the princes,” said he, 
“might have perished; so that Absalom had been saved, 
you would have been satisfied! Come forth from this 
unreasonable seclusion, let the people see that you are 
not insensible to their interests, or ungrateful for their 
love, otherwise a more general disaffection will quickly 
prevail.” 

By such arguments, harsh as they were at that all- 
subduing hour, the dejected monarch was gradually 
drawn from his exclusive devotion to one sad subject, 
and obliged again to participate in the turmoil of govern- 
ment. 

The rebels, intimidated by the destruction of their 
army, of whom twenty thousand, together with their 
leader, had fallen in the field, intimated their willingness 
to return to the peaceable sway of their sovereign. Da- 
vid still waiting in Mahanaim for some decided expres- 
sion of the public voice in his favour, and disappointed 
that the first overture had not come from his own tribe, 
sent messengers to Zadok, and Abiather, the priests, to 
inquire, why they of his own house were less forward 
than others had shown themselves, to replace him on the 
throne; and to Amasa, the chief captain of the rebels, he 
sent a full pardon, and an assurance that he should take 
the place of Joab, whose violent and intriguing disposi- 
tion was incompatible with peace. 

This affecting message produced an instant invitation 
to their king to return. Accordingly he left Mahanaim, 
and was received at the river by the whole tribe of Judah, 
who had marched out to conduct him home. — Shimei, 
the wretch who had so cruelly insulted him as he crossed 
the Mount of Olives, came also at the head of a thousand 
Benjamites, and, falling at his feet, entreated forgiveness; 
this was readily granted, although his friends protested 
against such unmerited clemency to a man who had even 


Sheba's insurrection . 


£25 


cursed the king in his bitter adversity. Barzillia, too, 
though now four score years of age, conducted the king 
over Jordan, and was kindly invited to leave all his pos- 
sessions in Gilead, and proceed to Jerusalem and live 
at the royal table the remainder of his life. But Barzillia, 
declining the generous offer on account of his great age 
and his desire to remain near the grave of his fathers, 
presented his son Chimham, who might receive any re- 
compense which the king’s liberality thought due to the 
services of his father. The son was received with the 
kindest assurances of favour, and the aged friends sepa- 
rated with expressions of affectionate friendship. Thus 
the king’s journey commenced with the prospect of a 
happy restoration to his crown. 

These auspicious omens were interrupted before the 
exiles had gone far from the river, by a multitude of the 
northern tribes, who met, and reproached the men of 
Judah with having repaired to the king without calling 
them to partake of the honour. Nor would they accept 
the apology, that the king being their relative it became 
them to be foremost in demonstrations of duty. “ We 
have ten parts in the king, although he be of your house,” 
replied the malcontents, and an altercation ensued, 
which resulted in the abrupt departure of the assailants, 
headed by a man named Sheba, who, blowing a trumpet, 
proclaimed loudly, “ We have no part in David, nor 
inheritance in the son of Jesse.’’ 

Catharine. Then the recent wounds of civil war, not 
yet healed, were again laid open! 

Mother. The activity of the king and his officers 
prevented that catastrophe; for an army was dispatched 
immediately after their arrival at Jerusalem, in pursuit 
of the insurgents. The city of Abel in which they had 
fortified themselves, was besieged, and the surrender of 
Sheba the ringleader, was required to purchase the safety 
of its inhabitants. These terms were accepted, the head 
of the unfortunate Sheba was thrown over the wall, and 
peace was once more restored to Israel. But the glory 
of this result was tarnished by the treacherous murder 
of Amasa the commander of the expedition, by Joab, 
whose spirit could not endure the punishment inflicted 


226 


Joab made commander. 


by the king, in depriving him of the chief command, and 
bestowing it on Amasa. 

Fanny. What became of Mephibosheth who, you told 
us, had ungratefully followed Absalom? 

Mother. He appeared among the first to express his 
joy on the return of his benefactor, his infirmity alone, 
had prevented his attendance, and afforded an opportu- 
nity to the false Ziba to slander him and obtain for him- 
self, the estates of his master. He had remained in soli- 
tude without shaving his beard, or changing his clothes, 
during the whole absence of the king, and now’ gladly 
returned to his former place at the royal table. 

Some reforms in the offices of state were made at this 
time and Joab was replaced at the head of the army. That 
such a man should be continued in service and hold an 
honourable post, seems wonderful to us, but his zeal in 
the cause of his master, had been the apology for his most 
attrocious acts, and now that David was far advanced in 
life, the experience of Joab was particularly useful. For 
even at this late period his reign was not finished without 
new disturbances from the Philistines, the most restless 
of all the contiguous powers. 


KINGS AND CHRONICLES.* 


Mother. The determination which had been signified 
to David by Nathan the prophet, that he should not him- 
self erect a temple to Jehovah, did not lessen his desire 
to glorify the Most High, nor abate his zealous promo- 
tion of every means for the advancement of his magnifi- 
cent plan; but rather stimulated his industry in collecting 
materials to facilitate the labour of Solomon his son, ana 
successor. By his trade to the East, and his numerous 
and successful wars he had acquired an immense quan- 
tity of silver, and gold, of brass, iron, and precious stones, 
and a prodigious quantity of all these materials, was laid 
up for the contemplated building; and workmen were 
employed in preparing timber and stone. 

From his youth the life of David had been a scene of 
affliction and fatigue; under their corroding influence he 
became entirely debilitated in his sixtieth year, and un- 
able any longer to appear in public; but his mental powers 
being yet unimpaired, his ministers attended in his cham- 
ber and from his bed received his usual direction and ad- 
vice. 

In this state of affairs, Adonijah the brother of Absa- 
lom, and now the eldest son of the king, incited a party, 
into which he had the address to draw even Joab and the 
priest Abiather, to set him on the throne. Adonijah like 
Absalom, had a fine form and insinuating manners; his 
father’s fond indulgence had allowed him to imitate his 
ill-fated brother, in the splendour of his retinue, and be- 
ing now entitled by primogeniture to the succession, he 
might have thought it but a venial fault to put the crown 
on his head during the life of his declining parent. A 

* The books of Kings and Chronicles, are here classed together, be- 
cause they treat of the same period of history; one relating some things 
omitted in the other. The story is taken indiscriminately, from both. 
The Chronicles appear to have been compiled after the captivity, from 
ancient and authentic documents. 


228 Jidonijali pardoned. 

great entertainment was accordingly prepared at Gihon, 
a place very near to Jerusalem, and all things were in 
readiness for the consummation of his scheme, when it 
was discovered by the prophet Nathan, and by him com- 
municated to Bath -sheba, the mother of Solomon. By his 
advice she repaired instantly to the king and bowing 
herself to the ground, respectfully reminded him, that 
he had promised her upon his oath, that Solomon her son 
should reign. While they yet talked on the subject, 
Nathan came in to inform the king of the assemblage at 
Gihon, and the usurpation of Adonijah. Not a moment 
did he hesitate to confirm his promise with a solemn as- 
severation to the mother of Solomon, but seeing the cruel 
contests to which the kingdom was about to be exposed 
by the rivalry of the princes, he resolved to put the ques- 
tion at rest whilst he yet had the power. Calling there- 
fore for Zadok the priest, he commanded him to set So- 
lomon on the king’s own mule, and, attended by the offi- 
cers of state, and a party of the military to take him to 
Gihon and there, anoint him, and proclaim him king over 
Israel. 

The sound of the trumpets and the shouts of “ God 
save king Solomon” soon reached the ears of Adonijah 
and his party, and as quickly dispersed them; the usurp- 
er himself; taking refuge at the foot of the altar, laid hold 
of its horns, and refused to depart until the young king 
should assure him a pardon. 

Fanny. I do not know what may be the policy of 
kings; but I shall certainly be glad to hear that the first 
royal act of Solomon was one of mercy to his brother. 

Mother. He did pardon Adonijah, and moreover 
assured him of protection so long as he remained a 
peaceable subject. The fault ofjoab and Abiather were 
likewise passed over for the present. 

Passing rapidly through the busy and tempestuous 
life of David, we have now arrived at its closing year. 
Although his bodily powers were exhausted, still the 
pious and the patriotic soul w r as alive to the glory of 
God, and the welfare of Israel. His design to build the 
temple had been published, and Solomon had been 
placed on the throne, according to the divine command; 
still his inexperience required instruction, and his youth 


David’s dying charge . 229 

demanded support. Wherefore rising from his bed, the 
venerable monarch assembled the princes of Israel, the 
state officers, and all the principal men of the empire, 
and made an eloquent address, in which he told them 
of the ardent desire he had conceived “to build an 
house of rest for the Ark of the Covenant,” but that he 
had been forbidden to take that honour to himself — and 
it now devolved upon Solomon, whom the Lord had 
chosen to succeed him in the kingdom — that he had 
nevertheless provided abundance of materials for the 
work, but that it was an arduous and magnificent un- 
dertaking; and seeing that the Lord their God had sub- 
dued all their enemies and blessed them with tranquil- 
m lity on every hand, he commanded them to improve the 
time diligently, and with heart and hand to assist their 
young and inexperienced king in his pious labour. Then 
turning to his son, he beautifully exhorts him: “ And 
thou, Solomon, my son, know thou the God of thy fath- 
er, and serve him with a perfect heart and a wil- 
ling mind: for the Lord searcheth all hearts, and un- 
derstandeth all the imaginations of the thoughts: if thou 
seek him, he will be found of thee — but if thou forsake 
him, he will cast thee off forever! Take heed now; for 
the Lord hath chosen thee to build an house for the 
sanctuary: be strong, and doit.” He then gave him a 
comprehensive description of the edifice, which he said 
had been communicated by the Spirit to him — delivered 
to him an immense quantity of silver and gold, (of 
which, a sum exceeding seventy millions of our dollars, 
were from his private purse) for the decorations of the 
house, and for a vast variety of utensils to be used in 
their ceremonious service. And lastly, he instructed 
him in the administration of the Temple worship, by the 
Levites, whom he divided into twenty-four courses, in- 
cluding priests, levites, singers, musicians and porters 
—-to serve in rotation. Then blessing the people with 
thanksgiving and prayers, for them and their monarch, 
the grand audience concluded. The day following a 
thousand bullocks, a thousand rams, and a thousand 
sheep were sacrificed in burnt offerings, and king 
Solomon was gladly accepted by all the people of Is- 
rael. 

U 


230 


Death of David . 

Amongst the latest advice which David gave to his 
successor, we find him gratefully remembering the wor- 
thy Barzillia, and enjoining on Solomon to cherish, and 
honour the sons of his father’s benefactor: whilst he 
warned him, that Shimei was a dangerous man; but in- 
asmuch as his life had been guaranteed by the promise 
of David — that promise must yet be respected; but as 
Joab, who had slain Absalom, contrary to the command 
of the king, and most treacherously put to death two 
princes of Israel, “ who, were better than himself,” had 
obtained no such exemption, he ought to suffer the pun- 
ishment due to his aggravated crimes. 

Soon after these regulations were finished, David the 
great king of Israel, “ died in a good old age, full of days, 
riches and honour,” says his historian — having obtained 
the high designation of “a man after God’s own heart,” 
and leaving in a life of seventy years — forty of which he 
had reigned — a volume of instructions to posterity, both 
in his writings and his actions.* (B. C. 1015.) 

Catharine. The whole life of David is indeed in- 
teresting, but I am at a loss to know how he who was far 
from being perfect — could be called a “ man after God’s 
own heart.” 

Mother. These words have abundantly provoked the 
derision of infidels, who choose to apply to them a mean- 
ing which some of their number at least, are aware, they 
were never intended to convey. They are analogous 
to those which I lately explained to you. « The Spirit 
of the Lord came upon him” — that is, enabled him to 
perform the duty required at the time. In like manner, 
it was the Heart or the Will of God, that a man 
should be invested with royal authority, from whom in 
a lineal descent, the Messiah should come — that in his 
reign the whole country, “ from the river of Egypt to the 
Euphrates,” which had been promised to the posterity 
of Abraham, should be subdued; and the civil and eccle- 

*The history of David to the death of Samuel, is believed to have 
been written by that eminent eye-witness of his actions. From that pe- 
riod it was probably continued by Gad or Nathan, both contemporaiy. 
— The prophets in the several ages of the Jewish church, certainly 
wrote some annals of their own times: — from these, the canon of scrip- 
ture was finally settled by Ezra and the Sanhedrim, or grand Jewish 
council. 


Character of David. 231 

siastical government of the Israelites reduced to a regu- 
lar and permanent form. Now, for all these purposes, 
David was qualified by his wisdom, his valour, and his 
eminent piety. His character is not without blemishes; 
and these are not extenuated by his annalist; but his in- 
tegrity, his meekness, his benevolence, and above all his 
activity in the cause of religion, and his faithful adhe- 
rence to one God, in the midst of the most debasing 
idolatry, into which the chiefs of his nation, both before 
and after him, unhappily fell, render him worthy of the 
sublime destiny to which he was called. His deep peni- 
tence and self-abasement for his sins — his disinterested 
loyalty to Saul, whose family he knew to be set aside 
in his favour; and his moderation in prosperity — devo- 
ting the great riches he had acquired in his wars, to the 
service of the divine Giver — are the indubitable evi- 
dences of a noble disposition. His inimitable composi- 
tions are the transcript of a genius, deep, fervid and 
comprehensive — they are the genuine effusions of a pi- 
ous soul, sometimes bowed down by the heavy stroke of 
affliction — sometimes transported with joyful gratitude 
for some communication of divine favour, some unex- 
pected deliverance or unmerited success. They are still 
applicable to the ever-varying circumstances of our mu- 
table state, and will ever remain the enjoyment and 
consolation of every saint whilst the world endures! 

Catharine. Yet the curses which he invokes on his 
enemies, are not like the breathings of a saint — how do 
you reconcile such expressions with the character of a 
pious man? 

Mother. As the whole life of David exhibits a mild 
and forgiving disposition, we are warranted in saying, 
that the expressions to which you allude, are not impre- 
cations on his enemies; But as he was a prophet — “ the 
Spirit of the Lord,” says he, “ spake by me, and his 
word was in my tongue” — they may be understood as 
denunciations of God’s wrath upon such men as he de- 
scribes. 

Charles. I am glad to hear it. Your exposition is a 
relief to me — for I have often thought with pain of this 
vindictive trait in David’s character — sq very inconsis- 


2S2 Book of Psalms. 

tent with his general piety. Was he the author of all the 
Psalms? 

Mother. Let your sister recite to us a versification 
she has attempted of the hundred and thirty-seventh 
psalm, and you will find your question answered. 
Catharine. 

PSALM 137. 

3 . Far from the land that gave us birth, 

The captives of a heathen king; 

Shall we give up one hour to mirth, 

Shall we the songs of Zion sing? 

2. Sing us a song — our masters say, 

While sad and silent we remain: 

Our weeping hearts reject the lay,. 

Our tongues refuse the sacred strain. 

3. No— rather let our harps unstrung, 

Our harps unus’d to mortal themes, 

Upon the willow boughs be hung, 

That droop o’er cruel Babel’s streams! 

4. 0 Canaan ! land of high behest ! 

The light of hope still beams on thee! 

If 1 forget tby promis'd rest, 

Then let my right hand palsied be! 

5. If I forget tby olive bowers, 

Thy vine-girt hills — thy daughters slain — 

Thy holy temple’s prostrate towers — 

My tongue then ever dumb remain! 

6. O Babylon! who raz’d our walls, 

Who mock’d us in our days of wo 
Our ruin’d state for vengeance calls, 

And thou in turn shall be laid low! 

Mother. Here you see the bard is a captive in Baby- 
lon, while his native land was in ruins — and that land 
was Canaan. David never saw Babylon, nor was his 
country laid waste by a conqueror until ages after his 
death, consequently this ode is not his. The book of 
Psalms is the work of many hands, and was composed 
in different times and circumstances of the Jewish 
church, even ages apart. They illustrate the Jewish his- 
tory. Some of these beautiful hymns, are of a date as 
early as the days of Moses, of Deborah, and of Hannah, 


Book of Psalms. 233 

the mother of Samuel; and some are as late as the Baby- 
lonian captivity. Some are the composition of Asaph, a 
distinguished Levite, and chief of the choir which David 
appointed, and organised for the public worship of the 
Temple; and many are anonymous. Something more than 
one-third are inscribed with the name of the royal pro- 
phet. These are evidently connected with the various 
events of his life both adverse and prosperous. But the 
whole collection has received the title of the psalms of 
David, most probably because he set them to music and 
directed their use in the temple service. In some ancient 
manuscripts, it is called the Psalter, from the Psaltery, 
one of the instruments which accompanied the singers. 

“The book of psalms presents every possible variety 
of Hebrew poetry. Thej may all indeed be termed 
poems of the lyric kind, that is, adapted to music, but 
with greatvariety in the style of composition. Thus some 
are simply odes. An ode is a dignified sort of song, nar- 
rative of the facts, either of public history, or of private 
life, in a highly adorned and figurative style. But the 
figure in the psalms is that which is peculiar to the He- 
brew language, in which the figure gives its meaning 
with as much perspicuity as the plainest speech. Others, 
again, are ethic, or didactic, delivering grave maxims of 
life, or the precepts of religion, in solemn, but for the 
most part, simple strains. To this class we may refer 
the hundred and nineteenth and the other alphabetical 
psalms, which are so called because the initial letters of 
each line or stanza followed the order of the alphabet. 
Nearly one-seventh part of the psalms are elegiac, or 
pathetic compositions on mournful subjects. Some are 
enigmatic, delivering the doctrines of religion in enig- 
matic sentences contrived to strike the imagination for- 
cibly, and yet easily to be understood; while a few may 
be referred to the class of Idyls, or short pastoral poems. 
But the greater part, according to bishop Horsley, is a 
sort of dramatic ode, consisting of dialogue between cer- 
tain persons, sustaining certain characters.”* 

“ Not only do they breathe through every part a divine 

* “ Introduction to the critical study and knowledge of the holy Scrip- 
tures;” a very extensive and excellent work, by Thomas Hartwell Horne, 
London. 

u 2 


234 Conspiracy against Solomon. 

spirit of eloquence, but they contain numberless illus- 
trious prophecies, that were remarkably accomplished, 
and that are frequently appealed to by the evangelical 
writers.” “ David in the spirit of inspiration uttered his 
oracles with the most lively and exact description. He 
expressed the whole scheme of man’s redemption, the 
incarnation, the passion, the resurrection and ascension 
of the Son of God, rather as a witness than a prophet.”* 
In the earlier ages, we are told, the book of psalms was 
much more the familiar companion of religious persons, 
and families than it is now; they committed them to me- 
mory; they sung them at their meals; “ they enlivened 
their social hours, and softened the fatigues of business.” 
But the example of our Saviour and his apostles is the 
conclusive sanction for the singing of psalms in divine 
worship. Hence the Christian church has adopted the 
practice as a part of its worship, and “these sacred hymns 
are indeed admirably calculated for every purpose of 
devotion.” 

Let us now return to our story, from which I have 
thought it proper to digress for a few moments, to give 
you some notion of the importance of the book of psalms 
— for an ample exposition you will read the works of 
those eminent writers, who have thought them worthy of 
a separate commentary .f 

Scarcely had the good king David descended to the 
grave of his fathers when the factious movements of 
Adonijah forfeited the conditional protection which So- 
lomon had engaged, and made it expedient to sacrifice 
his life to the tranquillity of the kingdom; as well as to 
depose Abiather, his confederate, from the priesthood, 
and banish him to his private estate in the city of Ana- 
thoth, whence you will remember he had escaped to Da- 
vid on the inhuman butchery of the priests by Saul. Joab, 
also in the conspiracy, hearing of these decided measures, 
became alarmed for his own safety, and, conscious how 
often he had deserved the heaviest penalty of the law, 
betook himself to the horns of the altar for refuge. Re- 
solving to avail himself of the sanctity of the place, and 
refusing to come forth at the command of the king, he 

* Gray’s Key to the Old Testament, &c> 

t Horsley, Gray, Horne, and others. 


235 


High Place at Gibeon. 

was there put to death; that the guilt of his crimes, espe- 
cially the murder of two innocent men, might be averted 
from the house of Solomon, and the nation of Israel.* 
Shimei,the noted rebel, was then called before the king, 
and commanded to build himself an house in Jerusalem, 
and confine himself to that city the remainder of his life 
— which should certainly be taken on the day that he 
should pass the brook Kidron. Benaiah, an officer of 
great conduct, a faithful servant of David, who had hi- 
therto commanded the little army which had resorted to 
him in his exile, was promoted to the chief command in 
the place of Joab, and Zadok was made high-priest in the 
room of Abiather. 

Every threatening cloud now dispersed, and the sun- 
shine of harmony at home, and peace abroad, beaming 
auspiciously on the head of Solomon, no impediment 
stood in the way of commencing his great work. But 
before he began, we observe, he collected all the princi- 
pal people of Israel, and went up to “the high place” at 
Gibeon, and offered a thousand burnt offerings. 

Charles. What do you mean by “the high place” at 
Gibeon? 

Mother. All the heathen nations, buildingtheir altars 
on elevated grounds, the Hebrews early fell into the same 
practice — hence the altars of both, were often denomi- 
nated “ their high places.” 

Catharine. This offering of Solomon, brings other 
instances of similar irregularity to my recollection. If 
the altar before the ark was the only legal place of of- 
fering, how were they justified in sacrificing in Gibeon, 
or in any other place? 

Mother. When David brought the ark to Jerusalem, 
he prepared a temporary habitation to receive it — the 
tabernacle with the altar, being left at Gibeon, with Za- 

* No opportunity ought to be neglected, in our degenerate day — 
however insignificant the monitor — when the most atrocious of all crimes, 
that of murder, not only escapes the notice of (he laws, but is beheld 
without horror — defended by argument— and even dignified with the 
name of honourable satisfaction— of reiterating the remark, that the 
Supreme lawgiver admitted of no satisfaction for the life of a murderer: 
but allowed in his case, even the sacred altar to be violated, should he 
presumptuously seek refuge in that place. See Exod. xxi. 14. and 
Numbers, xxxv, 30,31. 


Solomon's Dream . 


£36 

dok, and other priests to attend the ministration, it was 
then lawful to sacrifice in both places. In other instances 
where the law appears to you to have been violated, you. 
will find a special command to have been given for offer- 
ing in thespecified place. Whilst the ark was at Shiloh, on 
several occasions the people were assembled at Mizpeh 
to “ consult the Lord,” which was to be done by the priest 
presenting himself before the mercy seat, with the Urim 
and the Thummim on his breast. At Mizpeh the people 
might perhaps assemble more conveniently than at Shi- 
loh, which being in view from the former, the priest might 
readily communicate between them. Thus you see when 
the Scriptures are examined, they will not fail to remove 
every fancied objection. 

That the sacrifices of Solomon, at Gibeon, were ac- 
cepted, is demonstrated by the extraordinary favour he 
received at that place. The Majesty of Heaven, appeared 
before him in a dream, and asked what should be given 
to him. “ Give me,” replied the modest prince, “ wisdom 
and knowledge that I may go out and come in, before 
this people, for thou hast made me king over a people, 
like the dust of the earth in multitude.” “ Because thou 
hast not asked riches or honour” — replied the celes- 
tial vision — “nor the life of thine enemies, nor long life 
for thyself, behold — wisdom and knowledge is granted 
unto thee, and l will give thee riches, and wealth, and 
honour, such as none of the kings have had that have been 
before thee, neither shall there any after thee have the 
like. And if thou wilt walk in my ways to keep my 
statutes and my commandments, as thy father David did 
walk, then 1 will lengthen thy days.” 

The subsequent display of Solomon’s transcendant 
powers, evinced the ratification of this promise of divine 
illumination. He was not much above twenty years of 
age at this time, yet the uncommon sagacity he display- 
ed in the decision of a cause which came before him in 
the beginning of his reign, excited the admiration of the 
public, and laid the foundation of the title he acquired— 
that of the wisest of men! . 

Two women living in the same house, were the mothers 
of two infant boys, of nearly, the same age. They came 
before Solomon, one, accusing the other in these terms: 


Solomon’s wise decision . 


23 7 


“This woman’s child died in the night, because she 
overlaid it: and she arose at midnight, and took my son, 
while thine handmaid slept, and laid it in her bosom; 
and laid her dead child in my bosom — but when l had 
considered it in the morning, behold, it was not my son.” 
This charge was denied by the guilty mother; and each 
party refused to relinquish the living child. Solomon, well 
knowing that maternal feeling would at once decide the 
question, proposed to settle the claim by dividing the 
living child between them — the impostor acquiesced! 
but the mother, in an agony of horror, exclaimed, “ O my 
lord, give her the living child, and in nowise slay it!’* 
“Give her the living child,” said the wise king, pointing 
to the agitated mother, “and in nowise slay it ” — she 
is the mother thereof.” 

Shimei, the noted reviler of David, observed the terms 
of his pardon about three years; at the end of that time, 
he pursued some runaway servants to Gath, and returned 
again to Jerusalem, where he was immediately put to 
death; having foolishly incurred the execution of a sen- 
tence, which he had himself sanctioned. 

King Solomon, now the undisputed monarch of his 
own powerful realm, and the master of tributary kings, 
made several alliances with others, particularly the king 
of Egypt, whose daughter he married, and with Hiram 
king of Tyre, the friend of his father David, who supplied 
him w ith timber and with skilful artisans for the building 
of the temple. The dominions of Solomon contained no 
such timber as the cedar and cypress of Lebanon. He 
therefore contracted with Hiram for trees to be hewm in 
the mountains, and floated by sea, to Joppa, * the nearest 
port to Jerusalem. More than one hundred and seventy 
thousand labourers, the subjects of the two kings, were 
employed in this immense work, all of whom were pro- 
visioned by Solomon. Another numerous party quarried, 
squared, and polished the stones for the walls, which 
were thus exquisitely finished, in obedience to a divine 
command that no hammer or tool of iron, should be heard 
in the erection of the building. 

All things being prepared, the foundation of the tem- 
ple was laid in the fourth year of the reign of Solomon, 

* Now called Jaffa. 


238 Solomon’s Temple. 

and the four hundred and eighth year after the exodus 
from Egypt. 

Charles. Was it placed in the city of Jerusalem? 

Mother. It was within the city on that consecrated 
eminence, where the patriarch Abram had prepared to 
offer up his son Isaac, eight hundred years before. It 
was called indifferently Mount Moriah, or Mount Zion. 

In seven years, the temple of Solomon was finished 
and stood an edifice of stupendous magnificence. The 
tabernacle of the sanctuary was the model of its con- 
struction. It was superbly adorned with precious stones, 
with sculptured wood, and silver and gold. The immense 
weight of the latter, which is said to have been expended 
on every part of the house, is almost incredible. With 
its lofty porticoes, its courts and its offices for the ac- 
commodation of the worshippers, the Levites, the guards, 
and other inferior officers, it covered half a mile in cir- 
cumference.* 

When this wonderful assemblage of beauty and splen- 
dour was completed, the solemn dedication of it follow- 
ed, and perhaps the human eye never beheld a grander 
spectacle. In the midst of a multitude of people besides 
the princes, the elders, and chiefs of all Israel, the priests 
brought in the ark of the covenant, and deposited it in 
the Holy of Holies, whilst the Levites, arrayed in white 
linen garments, stood beside the altar, and one hundred 
and twenty priests, sounded their trumpets in unison 
with a full chorus of cymbals, of psalteries, of harps, and 
vocal performers, singing praises and thanksgiving to 
the Lord. “ For he is good — for his mercy endureth for- 
ever.” At this impressive moment, the bright cloud 
descended to the mercy seat, and filled the court with 
such resplendent light that the priests were compelled 
to retire. Yet, the grand exhibition was not finished, 
the pious prince himself now ascended a brazen scaffold, 
which he had ordered for this purpose, and spreading 
forth his hands to heaven, whilst he knelt in the midst 

* The Levites in number thirty-eight thousand were divided into 
twenty-four classes, each class serving a week in rotation; whilst they 
were upon duty they were lodged in the temple. For a particular de- 
scription of the temple see Prideaux’s Connexion of the Old and New 
Testaments, vol. 1. book 3. 


239 


Dedication of the Temple. 

of his people, he poured out the devotion and gratitude 
of his soul — beseeching the Omnipotent to accept the 
offering he was making and answer the supplication 
which should ascend from the holy walls of his dwelling. 
There cannot be a nobler piece of composition than this 
fine dedicatory prayer of Solomon. 

When he ceased speaking, fire descended from heaven 
on the altar where the sacrifices had been previously 
prepared, as it had done when the first offerings were 
made in the sanctuary, and the splendour of divine glory 
illumined the whole temple! The astonished people over- 
powered by awe prostrated themselves on the earth re- 
peating in deep reverence, “for he is good, for his mercy 
endureth forever!” 

Another demonstration of divine favour was bestow- 
ed upon the king of Israel. When the sacrifices and 
feasts of the dedication, which lasted fourteen days, and 
seem to have been attended by a great proportion of the 
whole nation, were concluded — the God of Abraham 
again appeared by night, to him, and graciously declared 
his acceptance of the prayers that should arise from the 
dwelling he had chosen; that even in the days of calamity, 
which the sins of his people might thereafter bring upon 
this land, their penitent supplications from that hallowed 
place should turn away his just wrath, and procure them 
relief! 

This whole account of the building and dedication of 
the temple is remarkably beautiful, and perhaps the elo- 
quence of Solomon’s prayer is not surpassed by any por- 
tion of scripture. A young monarch surrounded by all 
the magnificence of the East, and by hundreds and thou- 
sands of his admiring subjects, himself assuming the of- 
fice of the priest, kneeling in humble adoration before 
the Majesty of heaven, is a most interesting spectacle, 
and peculiarly fitted to make us feel the insignificance 
of man! Nor can I omit the opportunity it offers, par- 
ticularly to remark the prophetic sentence which con- 
cludes the gracious answer it obtained, because its won- 
derful fulfilment even to the very letter, is an everlasting 
testimony to the truth of the narrative. “ But if,” said 
the Lord, “ye turn away and forsake my commandments 
which I have set before you, and shall go and serve other 


240 


Solomon's glory. 

gods, then will I pluck them up by the roots out of my 
land which I have given them: and this house, which I 
have sanctified for my name, will 1 cast out of my sight 
and will make it to be a proverb and a by-word among 
all nations. And this house which is high shall be an 
astonishment to every one that passeth by it, so that he 
shall say, ‘why hath the Lord done thus?’ and it shall be 
answered; Because they forsook the Lord God of their 
fathers which brought them forth outof the land of Egypt, 
and laid hold on other gods and worshipped them, there- 
fore hath he brought all this evil upon them!” 

Fanny. Solomon himself at least, it might be hoped 
would scarcely apostatise in the face of this awful 
warning. 

Mother. Indeed, my dear, it is humiliating to hu- 
man nature to confess that he did — his whole reign w ? as 
the reign of peace and prosperity — and prosperity cor- 
rupted his excellent heart! Respected, feared, and ca- 
ressed by his subjects, his allies, and his neighbours, he 
became powerful beyond all other potentates upon earth. 
Jerusalem was adorned with stately palaces for himself, 
and tor his queen; his throne was of ivory and pure 
gold, and all the furniture of his table was of gold. In 
his armoury were two hundred targets and three hun- 
dred shields of beaten gold. Presents of immense value 
poured in from the neighbouring kings, and his mer- 
chant ships from Ophir and other places, supplied him 
with all the spices of Arabia, and the wealth of the East. 
Not distracted, like his father, by wars, he had leisure 
to strengthen his empire. Going in person to Elath and 
Ezion-geber. now called Berenice, he fortified those 
ports, and built a navy; by which judicious measures, 
the trade from the Red Sea became so profitable, that 
the abundance of gold in Jerusalem, reduced the com- 
parative value of silver to little account in his glorious 
days. The queen of Sheba came herself with a great 
train, not only to bring him presents of precious metals 
and to do homage to the celebrated Solomon, but to be- 
hold the magnificence, and to listen to the wisdom that 
were now blazoned through the w'orld. “ Happy,” cried 
she, when she had seen all these things, and felt herself 
humbled in his presence— “ Happy are thy servants 


Ten tribes given to Jeroboam . 241 

who stand continually before thee.” “ It was a true 
report which I heard in mine own land, yet I believed 
not the words, behold the half was not told me; thy 
wisdom and prosperity exceed the fame which I heard!” 

Fanny. Where was Sheba, the country of this queen? 

Mother. I cannot tell you with certainty. As she is 
said to come from “ the South” — she may have reigned 
in Abysinia or Arabia — these being the most southernly 
then known. Both these countries contained, or might 
easily have procured the spices, gold, and precious 
stones, she is said to have presented to Solomon. 

Solomon was, during the greater part of his reign, a 
righteous king, and a strict observer of the laws and sta- 
tutes of Moses. But, towards the close of his life, per- 
verted by his alliances with the heathens, he married 
their daughters, and became the victim of their arts. 
For them he dishonoured his high character, by erecting 
altars to their deities, and burning incense in their tem- 
ples. 

These flagrant defections could not go unnoticed in 
a nation the peculiar care of the Deity: whose extraor- 
dinary providence was ever perceived in sensible mani- 
festations of his approbation of their national virtue, and 
visible punishment of their apostacy. Accordingly the 
old enemies of Israel, the Edomites, and the Syrians, 
became troublesome in the latter years of Solomon. But, 
in his own house, the most formidable enemy arose in 
Jeroboam, a man of considerable note amongst his sub- 
jects, whose conspicuous abilities had obtained him a 
post of honour under the government. 

A prophet, named Abijah, who is now first mention- 
ed, was privately sent to Jeroboam, to inform him, in 
the symbolical manner of the ancients, by rending his 
mantle into twelve pieces, and putting ten into the hand 
of the latter, that thus should the kingdom be rent for 
the sin of Solomon; ten parts should be given to Jerobo- 
am, whilst two should remain with the house of Solo- 
mon, for the sake of Jerusalem, the seat of the temple, 
and for the sake of David his father. By what means 
this sentence was revealed to the king we are not in- 
formed, but his menacing aspect, from that timej to- 
X 


242 Character of Solomon . 

wards Jeroboam, obliged him to retire into Egypt, 
where he remained during Solomon’s life, which ter- 
minated in the fifty -eighth year of his age, and the forti- 
eth of his reign. 

Catharine. Who now shall hope to persevere in 
virtue, if a prince so iudulged with every worldly grati- 
fication, and so highly endowed with intellectual accom- 
plishments, did not “retain his integrity?” 

Mother. Yet, let us not be discouraged, but rather 
profit by the result of his experience, and follow his own 
beautiful precept: “ In the morning sow thy seed, and in 
the evening withhold not thy hand, for thou knowest not 
whether shall prosper, either this or that, or whether 
both shall be alike good.” And there is reason to be- 
lieve that the aberrations of this illustrious prince, 
though great, were but transient, for his book of Eccle- 
siastes, emphatically styled “ The Preacher,” written 
in the latter part of his life, contains the abundant con- 
fession, that the pomp and the pleasures he had pursued, 
were but vanity! The better part of his life was spent 
in study, as he tells us, “ concerning all things that are 
done under heaven,” and he has left us, on record, the 
transcript of a mind exercised in the contemplation of 
man, in all his various relations and circumstances. 
His “Proverbs,” a part of which only has reached us, 
are the inexhaustible mine whence the boasted philoso- 
phy of the world has derived all its wealth. His temple 
and his palaces are crumbled into dust, and Jerusalem 
has fulfilled the prophecy, and become the by-word of 
the traveller; but his transcendent wisdom has erected 
an edifice which shall endure until earthly palaces are 
no more! 

Catharine. His book called Solomon’s Song, is not 
so happy. Indeed I do not pretend to discover its use. 

Mother. It is believed to be a prophetic allusion to 
the union of Christ and his Church. It is altogether 
in the metaphorical style of the East, and, therefore, 
not understood by common readers. Yet much of its 
imagery is elegant, and obvious; though not so instruc- 
tive as the plainer parts of Scripture. 

On the death of Solomon, the people of Israel, with 


S4S 


Revolt of the ten tribes. 

one accord, set the crown on the head of his sonReho- 
boam. (B. C. 975.) But, notwithstanding the flourish- 
ing state of the kingdom in the late brilliant reign, dis- 
contents had arisen, which the accession of a new king 
seemed to present a favourable opportunity of removing. 
Jeroboam, who still resided in Egypt, was accordingly 
invited to return, and contribute his talents to the medi- 
tated plan of reform. Headed by this formidable rival, 
their complaints soon reached the throne, and three 
days were required by the prince to consider their peti- 
tion. The old counsellors of his father were now con- 
sulted, and readily gave their opinion, that his own 
interest would be promoted by compliance. But the 
inclinations of the king were opposed to the sage experi- 
ence of years, and younger statesmen were called in to 
confirm them. Directed only by the pride of newly ac- 
quired power, these tyros in the science of government 
saw no way so likely to secure the obedience of the peo- 
ple, as that of increasing, instead of diminishing, their 
taxes. This then was the measure adopted; and the un- 
gracious answer, “ my hand shall be heavier than my 
father’s,” produced an immediate revolt. Jeroboam, and 
the malcontents, without further deliberation, raised the 
standard of rebellion, proclaiming aloud, in the words of 
the insurgent Sheba, “ What portion have we in David? 
—neither have we inheritance in the son of Jesse; — to 
your tents, O Israel; — now see to thine own house, Da- 
vid!” 

The two tribes of Benjamin and Judah, alone, adhe- 
red to their lawful monarch, whilst all the other ten, 
united against them, and declared Jeroboam their sove- 
reign. Thus were the Israelites divided into two separ- 
ate states, and, thenceforth, denominated — the kingdom 
of Israel, and the kingdom of Judah. 

Fanny. Then the rending of the prophet’s garment, 
was already realized, and by means the most perfectly 
natural in the common course of affairs? 

Mother. ‘The affairs of the Israelites were gener- 
ally conducted in that manner, although an extraordi- 
nary providence still directed them, nor had miracles 
yet ceased. 


244 


Jeroboam’s Idols. 


Charles. Did Rehoboam submit to the loss of his 
subjects without an effort to recover them? 

Mother. No. He assembled an army of an hundred 
and eighty thousand men to reduce the revolted tribes; 
but he relinquished the pursuit at the command of a 
prophet, who was sent to forbid his opposition to the exe- 
cution of the divine decree. 

Less attentive was Jeroboam to the will of the Most 
High. Notwithstanding he had been told that the ten 
tribes were taken from Solomon, because of his defection 
from the w orship of one only God, and that they should 
remain with the house to which they were transferred 
only so long as it continued faithful to the constitution; 
yet diffident of a title so substantial, and choosing rather 
to confide in his own devices, he fell into the very sin, 
for which the kingdom had been divided. 

Although the ten tribes had revolted from the house 
of David, it was not their intention to depart from the 
religion of their fathers. Jerusalem was the place where 
alone its holy mysteries might be celebrated, and thither 
the subjects of Jeroboam must repair three times in 
every year: this necessity was full of danger to the new 
king. The glories of the holy city might revive the af- 
fections of his people for the pious founders of the tem- 
ple; and the union with their brethren at the solemn 
feasts, might excite some regret for their rash separation. 
To prevent these serious consequences, after having 
repaired Shechem, the city which Abimelech had de- 
stroyed in the days of Gideon, and fixed his court at 
Tirzah, near to Shechem, Jeroboam set up two golden 
calves, the one at Bethel, and the other at Dan, the two 
extremities of his kingdom, and proclaimed them “ the 
gods of Israel which brought them out of Egypt!” Altars 
were erected for their service — priests, from the lowest 
orders of the people were appointed, instead of the con- 
secrated Levites — who had all perhaps left his territo- 
ries and gone down into Judah — and sacred festivals 
were ordained, at seasons differing from those selected 
by the Mosaic Law. 

Fanny. I suppose they derived their propensity to 
worship a calf from the Egyptians, who stupidly wor 
shipped an ox. 


245 


Prophecy of Josiah. 

Mother. No doubt it was so, since we find the first 
idol which their ancestors erected when they came out 
of Egypt was in that form. They were then punished 
by a miracle, and now another reproved their impiety, 
and was accompanied by one of the most remarkable 
prophecies recorded in sacred writ. (B. C. 975.) Whilst 
Jeroboam, sacriligeously burnt incense on the altar at 
Bethel, a prophet from Judah appeared before him, and 
in these awful words denounced the vengeance of the 
offended Deity: “ O altar, altar, thus saith the Lord. Be- 
hold a child shall be born unto the house of David, Josi- 
ah by name, and upon thee shall he offer the priests of 
the high places that burn incense upon thee, and men’s 
bones shall be burnt upon thee. And this is the sign 
which the Lord hath spoken; Behold the altar shall be 
rent, and the ashes that are upon it shall be poured out.” 
The insolent monarch now lost in the maze of his de- 
structive ambition, instantly put forth his own hand to 
seize the bold monitor — when to the astonishment of the 
spectators, it was palsied in the attempt — and at the 
same moment the altar, dividing in the midst “the ashes 
were poured out/’ 

The power and veracity of Jehovah were now acknow- 
ledged, and his messenger implored to intercede for the 
restoration of the king’s hand — but although the mercy 
was accorded, Jeroboam neither repented of his sin, nor 
returned to his duty. He evidently knew better than 
to put any confidence in his graven images, or his unhal- 
lowed priesthood; for when a favourite child soon after- 
wards fell sick, and he required consolation, he sent his 
wife in disguise to Shiloh to consult Abijah, the prophet, 
who being previously informed of the quality of his vis- 
iter, was commanded to take this opportunity of inform- 
ing the reprobate king, not only that his child would die 
of this sickness, but that he alone of all his house, should 
die a natural death— ■“ because some good was found in 
him:” but for the ingratitude of Jeroboam, and the wick- 
edness of his family, they should be cut off, every soul, 
by violent hands! 

As for the king of Judah, although he seemed to show 
a good disposition by acquiescing in the determination 
of the Supreme Governor of Israel, to deprive him of a 
x 2 


246 


Asa destroys the Idols . 

large proportion of his dominions, yet his allegiance 
continued but three years, after which, during a reign 
of seventeen, the worship of images prevailed through- 
out Judah. 

These monstrous transgressions were visited by an 
invasion from Shishak, king of Egypt, who came with an 
immense army, took several of the strong cities of Ju- 
dah and plundered both the palace and the temple of 
Jerusalem of the splendid furniture with which Solo- 
mon had enriched them. Further punishment was sus- 
pended, on their repentance, but they became tributary 
to Egypt. Abijah, the son of Rehoboam, having a martial 
disposition, made a spirited effort in his short reign of 
three years, to bring back the Israelites to the house of 
David, and although disappointed in his ultimate design, 
some of their best cities were reduced, and five hundred 
thousand of their chosen troops fell in battle. Asa, his 
successor, pursued a more promising way to the welfare 
of the state, by forbidding the abominable rites of the 
heathens to be seen in any part of his dominions, and 
resolutely destroying every symbol of their superstitions: 
not even sparing his own mother, who refused to concur 
in the pious work; but cutting her idol in pieces, with 
more than common marks of indignation, he deposed 
her from the royal station she held, that none of inferi- 
or note might hope to disobey with impunity. 

Fanny. 1)o you think, mother, that a king is to be 
commended for punishing his own parent? 

Mother. A king of Israel, had no power to indulge 
in, or to pardon disobedience to the laws of Moses, in 
any individual. The sacred record does not condemn 
his conduct to his mother. It says, “ Asa, did that 
which was good and right in the eyes of the Lord his 
God.” But this is not to be understood of all his ac- 
tions throughout a reign of forty-one years; for, in the 
latter part of it, he neglected his duty and oppressed 
his subjects. Perhaps, his mind had become feeble: he 
was old, and a very severe distemper had afflicted the 
three last years o( his life. Asa, is said to have been 
"laid in his sepulchre with sweet odours, and divers 
kind of spices” and, a "great burning” to have been 
made “ for him.*; Whether embalming, in the manner 


24 7 


Jehosapliat’s good reign, 

of the Egyptians, is here meant, we cannot say; it is 
more probable that these “ odours” were used to relieve 
the attendants on his funeral, from the offensive smell 
which disease had given to the body: because we do not 
read that the Israelites embalmed the bodies of their 
most eminent kings, in any instance, unless this be 
one. 

Jehosaphat, the son of Asa, had the wisdom to take 
the most effectual measures to confirm the reformation 
his father had commenced — that of removing the igno- 
rance of the people. So early as the third year of his 
reign, and while he was busily engaged in repairing and 
garrisoning his cities — he sent out missionaries with the 
book of the law in their hand, to instruct the Israelites 
in the knowledge of their duty. Nor did he rest here, 
but went himself throughout Judah, exhorting the judg- 
es by every honourable and religious consideration to be 
firm in the impartial administration of justice. His 
kingdom of course was highly prosperous during his 
whole reign. The adjacent nations feared him and 
brought their presents and their tribute, so that he be- 
came exceedingly rich. Yet he too erred: for he united 
with the degenerate king of Israel, in building a navy 
at Ezion-geber to trade to the wealthy ports of Tarshish 
and Ophir for gold, — this fault was punished by the de- 
struction of all the ships in a storm. 

The history of the Israelites from the revolt of Jero- 
boam, is a record of alternate crime and calamity. 
Though repulsive, it is full of instruction, because it 
marks the steps by which they travelled to their own 
destruction. Continually embroiled with their neigh- 
bours, and with the sister state of Judah, the story is 
somewhat intricate, I shall not therefore be very par- 
ticular in the detail, but endeavour to lead you through 
the most prominent and interesting events, to the natu- 
ral result of their apostacy — the fulfilment of the pro- 
phecies against them. 

The royal line of Israel, as contra-distinguished from 
that of Judah, did not produce one righteous prince; 
each plunged more deeply than his predecessor in vices 
the most inveterate! 

Catharine. In such a state of things, were they not 


248 


Revolutions in Israel . 


wholly abandoned by the great Supreme, whom they 
thus ungratefully deserted? 

Mother. Though God is just, my dear, he is long 
suffering. He bore long with his apostate children be- 
fore he cast them off — visiting them with threatening 
and exhortation by his prophets, and deferring their 
final sentence whilst there appeared the smallest pros- 
pect of their return; for there were yet faithful individu- 
als in the reprobate land; and for their sake occasional 
mercies were bestowed. The celebrated prophets Eli- 
jah, and Elisha, were commissioned to this division of 
Israel and performed their miracles amongst them! 

Nadab, the son of Jeroboam, succeeded his father in 
the throne of Israel, and following his evil example, was 
slain by Baasha, a man of Isachar, who put the crown 
on his own head, and afterwards fulfilled the judgment 
that had been pronounced against the house of Jerobo- 
am, by putting them to death! 

These atrocities however, did not secure the succes- 
sion to his own family; for his wickedness was so offen- 
sive to heaven, that a sentence of extermination, complete 
as had been that of Jeroboam, was passed upon him. His 
son Elah was slain whilst he was revelling in his palace 
at Tirzah, by Zimri, a “captain of his chariots,” and 
the whole house of Baasha was destroyed. When the 
news of Zimri’s having cut off the royal house, and seated 
himself on the throne, reached the army, which at that 
time was besieging the Philistines in Gibbethon, they 
proclaimed Omri, one of their officers, king; and marched 
directly to attack the usurper in the capital. Zimri, find- 
ing his opponent too powerful, threw himself into the 
palace and setting it on fire, there ended his short reign 
of seven days! The people, notwithstanding his death, 
divided in favour of the two pretending families; Omri’s 
party prevailed; he himself reigned twelve years, and 
left the crown to his son Ahab, the most abandoned 
prince who had yet possessed it. Ahab’s wife was the 
daughter of the king of Sidon, a woman remarkably in- 
solent and cruel, by whose means, idolatry was extended 
to a degree beyond any former example. 

In this melancholy state of Israel, the celebrated pro- 
phet Elijah, an inhabitant of Gilead, was commissioned 


249 


Jlhab's wicked reign . 

to go to the wicked Ahab, and tell him, that neither rain 
nor dew should descend upon his dominions for three 
years, and that the inhabitants should be grievously af- 
flicted by famine. To establish his own confidence in the 
divine origin of his mission, the prophet was directed to 
repair to the brook Cherith, which falls into the Jordan, 
where he should be fed miraculously by ravens! In this 
retirement he remained, receiving daily the promised 
sustentation, until, for want of rain, the brook was dried 
up. Another message then directed him to go to Zare- 
phath, a city of Sidon, where a widow woman was pre- 
pared to entertain him. At the gate of Zarephath, Elijah 
found the pool widow he was seeking, collecting a few 
sticks to dress her last handful of meal! 

Catharine. You seem to intimate that the Sidonians 
felt the effects of a famine, which was sent to punish 
Ahab; but they were not his subjects. 

Mother. As it very naturally happens in the common 
course of events, that the innocent must suffer from the 
vices of their immoral associates, the Sidonians might 
have been injured by the famine inflicted on a country 
adjacent, and with which they had much intercourse, 
had they themselves been a virtuous people; but it was 
far otherwise with Sidon.* Having a fine port on the 
Mediterranean, she had become wealthy by a flourishing 
trade with many nations, and vice, too frequently the 
offspring of excessive affluence, had contaminated every 
fibre of her body. Ahab had married the king’s daughter, 
and, at her instigation, altars were erected in Samaria 
to Baal, the god of the Sidonians, and a multitude of 
priests were maintained for the ministration of his pro- 
fane rites. Thus obnoxious to divine wrath for the guilt 
of their own sins, and their example and influence in 
corrupting Israel, we need not wonder that they should 
share in the distress of that unhappy country. And how 
severely it W'as felt, we may imagine from the answer 
of the widow of Zarephath to Elijah, when he applied to 
her for a little water and a morsel of bread: “ As the 
Lord liveth,” said she, “ 1 have but an handful of meal 
in a barrel, and a little oil in a cruse, and, behold, I am 
* So called from Sidon, the grand-son of Ham from whom descended 
the Canaanites, 


250 Obadiah protects the Prophets. 

gathering two sticks, that I may go in and dress it for 
me and my son, that we may eat it and die!” But how 
was her despair converted into joy, when he directed her 
“to go first and prepare him a cake, and after that make 
some for herself and son; for the barrel and the cruse 
should not fail until the Lord should send rain upon 
the earth!” Trusting in the gracious promise, she did as 
she was commanded, and received the reward of her faith 
in a continued supply for herself — for her son — and for 
the prophet! A yet more affecting instance of divine 
favour confirmed her confidence in the God of Israel: — 
this son, her only child, fell sick and died, and was re- 
stored to the sorrowing mother on the prayer of Elijah! 

Meanwhile, the famine raged with desolating sweep 
throughout the land of Ahab, and yet no symptom of 
penitence had invoked the mercy of the righteous Judge. 
The violent temper of the queen, on the contrary, exas- 
perated into madness, and determined to reach Elijah, 
the innocent predicterof the calamity, directed her ser- 
vants to destroy all the prophets in Israel! But, happily 
for them, Obadiah, the governor of the royal household, 
was amongst a few who, in the worst of times, remained 
untainted by the prevailing corruptions, and he contriv- 
ed to preserve the lives of many, by concealing them in 
caves, and secretly sustaining them with bread and water. 

Fanny. Your words, mother, would imply a considera- 
ble number of these inspired messengers; but I do not 
remember to have read of many at any one period? 

Mother. The term here, and in other places of Scrip- 
ture, is to be understood of the disciples of the more 
eminent prophets; or, the pupils of those seminaries that 
were founded by Samuel. They appear to have lived to- 
gether in societies, retired in some measure from the 
world, not wholly exempted from labour, but chiefly de- 
voting themselves to the study of the sacred books, and 
the instruction of the public. By exterminating the whole 
body, the queen would not only be revenged on the 
principal object of her malice, but would remove an im- 
pediment to the universal adoption of her vile religion. 
A well educated and active ministry must ever be a 
powerful restraint upon vice. 

Elijah, however, eluded the search of Jezebel, and, at 


Famine in Samaria. 


251 


tlie conclusion of the appointed three years, was directed 
to show himself openly to the king — to foretel an ap- 
proaching rain, and, by working a miracle in his pre- 
sence, and in the presence of the people, to convince 
them of the fallacy of their lying oracles, for whom they 
had abandoned the God of their fathers. 

Three years, without fresh supplies, had emptied the 
granaries of Samaria, which was the capital of the ten 
tribes, and a drought, uninterrupted even by the mois- 
ture of a scanty dew, had burnt up every herb, and dried 
every fountain of the exhausted earth, when Ahab began 
to tremble at the frightful sentence that seemed to have 
gone out against every living creature. Instead of being 
humbled before the just Avenger, he rather followed the 
presumptuous suggestion of expiring hope, that the lives 
of his cattle might yet be redeemed by the discovery of 
grass and water, in some favoured spot, and in search of 
these sequestered treasures he would explore his do- 
minions! — Taking one section to himself, tie despatched 
Obadiah into another; but not far had the latter proceed- 
ed, when he was met by the prophet, who told him to go 
back, and tell his master where E ijah might be found. 
This step, in the eyes of the pious governor, w 7 as no less 
than transferring to himself the fate denounced upon 
Elijah. The omnipotence of Jehovah w ould interpose for 
the preservation of his faithful servant — whilst he should 
himself be sacrificed to the disappointment of Ahab! But 
Elijah assuring him that he would follow him to the pre- 
sence of the king, Obadiah consented to return, and the 
prophet, in a short time, was brought to his defence 
against the charge of having occasioned all the calamity 
of his country! Confident of the event, he boldly denied 
the reproach, and challenged the king to gather all his 
wicked counsellors, the ministers of his false gods, and 
he should see who had brought upon him and his people 
the chastisement they had suffered. The heroic offer to 
oppose himself singly to the host of Baalim’s priests, was 
not to be refused. On Mount Carmel, therefore, four 
hundred retainers of Jezebel’s court, and four hundred 
and fifty of a meaner class of priests, were collected to 
try the efficacy of their incantations against the inspired 
messenger of heaven. Each party having prepared his 


252 Elijah slays BaaVs Prophets. 

sacrificial victim for the great experiment, Elijah called 
u pon the people to arouse from their guilty indecision, 
and enlist under the banner of him who should prevail. 

“ If the Lord be God,” said he, “follow him — but if 
Baal, then follow him.” Elijah then waited patiently 
from morning to noon, whilst the profligate ministers of 
Baal cried aloud to their patron, gashing themselves all 
the while, after their savage manner, till they were co- 
vered with blood; but Baal was not to be conciliated! 
“Call aloud,” said Elijah, with cutting irony, his pious 
indignation now excited by their horrible superstitions, 

« for he is a god; either he is talking, or he is pursuing— 
or he is on a journey — or, peradventure, he sleepeth, 
and must be awakened.” Vainly, however, were their 
impious invocations continued till the time of the even- 
ing sacrifice. At that hallowed hour, the divinely-com- 
missioned agent, turning to the assembled people, invited 
their attention, whilst, with twelve stones, to represent 
the twelve tribes of Israel, he rebuilt an altar, which, in 
better days, had stood on Carmel, and made a deep trench 
around it. Then laying his sacrifice on the consecrated 
pile, he bade them to drench it with water until the 
trench should be filled, and malice herself should find 
no room to accuse him of concealing one particle of fire 
in any crevice of the structure. All this being finished, 
he called upon the Lord God of Abraham, of Isaac, and 
of Israel, to testify, that He had commanded the things 
which His servant was now doing in his name. But he 
called not on a god who was to be idly importuned the 
whole length of a day. Fire, instantly falling from hea- 
ven, and consuming the sacrifice, the altar, and every 
thing adjacent, extorted the unwilling confession from 
the whole assembly, who, falling on their faces, repeated, 
“ The Lord, he is the God ! — the Lord, he is the God!*’ 
Here was an argument not to be eluded by any artifice 
of the impostors; the people were convinced, and they 
promptly obeyed the command of Elijah, to seize them 
every one, and inflict the death their mischievous prac- 
tices had merited. 

When this severe expiation was concluded, a small 
cloud almost imperceptible, arising from the sea, Elijah 
sent his servant to hasten the king from Mount Carmel, 


Elijah miraculously preserved . 255 

lest he should be overtaken by the rain, and encourage 
him to go home and eat and drink without fear, for abun - 
dance should again bless the land. Immediately the 
firmament blackened with heavy clouds — the wind blew, 
and torrents of rain confirmed the word of the prophet! 

Fanny. Jezebel herself certainly could not escape 
the conviction which this seasonable miracle was calcu- 
lated to produce? 

Mother. Alas, my dear! the Scriptures afford many 
instances of the inefficacy even of miracles to impress 
the heart that has been hardened by a false religion. 
The death of her ministers only provoked the vile prin- 
cess to inform their executioner, that he should not be- 
hold the setting sun of another day! Well acquainted 
with her atrocious character, he thought it prudent to 
retire to the wilderness of Beer-sheba in Judah, where 
throwing himself down at the foot of a Juniper tree, he 
prayed to be delivered by death from her unrelenting 
persecution! But his dejected spirit was revived by an 
angel, who brought him provisions, and commanded him 
to proceed to Mount Horeb. The journey might per 
haps have been performed in four or five days, but Eli- 
jah was forty days on the way, without further suste- 
nance. Whilst he reposed in one of the caves of this 
eminence, already consecrated by the most stupendous 
scene that ever met a mortal eye — the same terrible em- 
blems of Omnipitence, which had astonished the children 
of Israel when they came out of Egypt again announced 
the presence of the Almighty! Tempestuous winds 
swept the face of Mount Horeb — the earth trembled, 
and fires bursting from the cleft rocks, preceded “ a 
still small voice” reanimating the fainting prophet in 
his arduous work, by the assurance, that there were 
still seven thousand left in Israel who had not bowed 
the knee to Baal — for whose sake, and for the sake of 
their faithful ancestors, Israel was to be spared yet a lit- 
tle longer time. The end of his conflict however ap- 
proaching, he was commanded to anoint Elisha, the son 
of Shaphat, to be his successor in the prophetical office — 
and also to anoint Hazael to be king over Syria, and 
Jehu, to be king over Israel, who would between them 
cut off the house of wicked Ahab, and chastise Israel for 

y 


254 Murder of Naboth. 

their sins. Neither miracles nor mercies had yet affect- 
ed the king of Israel any more than his abandoned queen; 
yet, mercies were not withheld; for the Syrians not long 
after, with thirty-two confederate kings, and an im- 
mense army besieging his capital — and insulting not 
only the monarch, but the Almighty Protector of his 
country, were defeated by a little band of Israelites 
with the loss of a hundred thousand men. Notwith- 
standing this evident mark of the displeasure of heaven 
at the blasphemy of Benhadad the king of Syria, the pu- 
silanimous Ahab made peace with him on his promise 
to restore certain cities which had been taken from Israel 
by his father. 

Charles. Was it not right to make peace with Ben- 
hadad, who had been beaten, and had submitted? 

Mother. It is right for us in our circumstances, 
when all nations morally considered, are equal, to treat 
the conquered with lenity: but that it was not so for 
Ahab, is evident, by a message of disapprobation deliv- 
ered to him by “ a man of God,” whose name is not 
mentioned. 

But the measure of his iniquity was not yet full. One 
of his subjects named Naboth, possessed a beautiful 
vineyard which the king offered to purchase, because 
it was contiguous to his palace at Jezreel. The aliena- 
tion of a patrimonial inheritance was forbidden bv law; 
Naboth therefore, ventured to affront the king by a con- 
scientious refusal. The vexation of Ahab, though very 
great, might have subsided, but the proud spirit of bis 
wife would brook no opposition. Resolving at all events 
to obtain the coveted vineyard, she immediately wrote 
in the king’s name to the elders of Jezreel, the city of 
Naboth, to suborn witnesses and accuse him of the capi- 
tal offence of having blasphemed God and the king. 
Idolatry, the fruitful parent of every vice, had infected 
the whole land with depravity. The judges were not 
ashamed to sanction the injustice and rapacity of the 
king, but condemned Naboth to be stoned to death; and 
that no obstacle might arise to interrupt this lawless 
seizure of his property, the sons of Naboth shared the 
fate of their innocent father, and Ahab took possession! 
Not, however, without thcjinal condemnation of a high- 


255 


Death of Ahab and Jezebel . 

er authority, than his own corrupt court. Hardened as 
he was, the appearance of Elijah on the way to Jezreel, 
as he hastened to seize his ill-gotten wealth, dismayed 
him. 

The recollection of his crimes, rapine, murder, and 
all manner of impiety, struck deep into his terrified 
soul, whilst the prophet denounced the extirpation of 
his race, his own awful fate — and that of his barbarous 
wife. Dogs, he told the king, should eat Jezebel by the 
walls of Jezreel — and his own blood should be licked by 
them in the same place, where that of the injured Na- 
both had been shed! His penitence though temporary, 
yet sincere, procured the suspension of his sentence, 
but three years afterwards it was literally fulfilled. He 
was killed in a war with the Syrians, and the blood 
which flowed from his chariot at the place where Naboth 
had been stoned, was licked up by dogs! And the sen- 
tence on his atrocious queen, and his family, was execu- 
ted by Jehu, who reigned about thirteen years after 
Ahab. 

In the reign of this prince we have the literal verifica- 
tion of the denunciation of Joshua against the men who 
should rebuild the city of Jericho. Kiel, the Bethelite, 
rebuilt it, whether presumptuously, or in ignorance we 
are not told, but “he laid the foundation in Abiram his 
first-born and set up the gates thereof in his youngest 
son Segub, according to the word of the Lord which he 
spake, by Joshua,” — above five hundred years after the 
prophecy was delivered. 

Charles. Mother, the words of prophecy are very 
obscure; what do you mean by Kiel’s laying the inun- 
dation of Jericho in his first-born, and setting up the 
gates in his youngest son? 

Mother. The meaning of Joshua was, that the man 
who should rebuild Jericho, a city which you may re- 
member he utterly destroyed with all its inhabitants — 
except Rahab and her family— -because of their accumu- 
lated crimes — would be punished by the loss of his 
eldest and his youngest son, in the beginning, and in 
the finishing of his work. 

The very natural propensity of children to imitate 
their parents, should be a solemn and unceasing admo- 


256 Translation of Elijah , 

nition to the latter, and especially to mothers, who are 
observed to have a more immediate influence on their 
characters. From such a monster of iniquity as Jezebel, 
no other than an impious successor to the crown could 
be expected; and such was Ahaziah, although warned, 
like his father, by the preaching and miracles of Elijah. 

The painful labours of this eminent father in Is- 
rael, were now to receive a splendid reward. Standing 
on the western bank of Jordan, with Elisha, who had at- 
tended him from the time of his consecration to the pro- 
phetic office, the waters were divided before them by a 
stroke of the mantle of Elijah, and they passed over on 
dry ground! Elisha was then required to say what bles- 
sing should be confered upon him, before they were sepa- 
rated. “ That a double portion of thy spirit may rest 
upon me” — said Elisha; “ and presently while they talk- 
ed, there appeared a chariot of Are, and horses of fire, 
and parted them asunder: and Elijah went up by a 
whirlwind into heaven” in the view of the wrapt Elisha! 
The second person whose uncommon purity had receiv- 
ed this mark of divine approbation — the translation of 
his body to the regions of everlasting glory! 

Charles. Were there any witnesses to this wondrous 
event beside his favoured disciple? 

Mother* The miracles of sacred writ, my son, are 
fortified against the cavils of objectors by this evidence 
amongst others equally conclusive; that they M r ere per- 
formed in the presence of a number of competent wit- 
nesses. In this case, fifty pupils of the prophet, beheld 
the ascent of Elijah: yet, although they had received 
some previous intimation of his exit from the earth, on 
that day, the manner was so astonishing, and appeared 
so incredible to them, that they could not believe it had 
now taken place, but sought him three days throughout 
the vallies and mountains of Israel, before they could 
assent: thus giving weight to their testimony by^a scru- 
pulous examination of the reality of the miracle. 

Elisha, was not surprised, but grieved at the loss of 
his excellent master. Rending his garments he took up 
the mantle which had fallen from the prophet as he arose, 
and smiting with it the waters in the name of “the Lord 


257 


Miracles of Elisha. 

God of Elijah,” again they parted, and he repassed the 
Jordan on dry ground! 

Ahaziah reigned but two years, and was succeeded by 
his brother Jehoram, both idolaters, though not altogether 
so vile as their father. Jehoram’s reign of twelve years, 
was marked by the defection of the Moabites who had 
been tributary to Israel, since the time of David. Being 
wounded in a war with the Syrians, he retired to Jezreel 
under the care of his physicians, leaving the army before 
Ramoth-Gilead. Here Jehu, one of his captains who was 
raised up for the destruction of the house of Ahab, and 
had been anointed by Elijah, was a second time conse- 
crated privately, by a messenger from Elisha. The er- 
rand of the young prophet being communicated by Jehu 
to the army, they immediately proclaimed him king, and 
united with him in executing the righteous vengeance of 
heaven on the whole house of Ahab and on Jezebel. But 
although Jehu had the semblance of great zeal for the 
ancient religion, he seems rather to have gratified a cruel 
temper of his own, for whilst he slew the priests of Baal 
the golden calves of Jeroboam remained! 

But let us turn awhile from these revolting scenes to 
the refreshing view of Elisha, whose benevolent miracles 
were the glory of those last-mentioned reigns. Not fewer 
in number nor less resplendent than those of his inspired 
teacher, he discovered that the mantle of Elijah had in- 
deed fallen upon him! 

We have not time to notice every exercise of his di- 
vine gift; leaving many for your future entertainment, 
let us now view him compassionately listening to the 
poor widow of a prophet who complained, that being 
unable to pay the creditors of her late husband, they 
were about to satisfy themselves by the sale of her two 
sons! 

Charles. Would the law have protected them in so 
unfeeling a measure? 

Mother. The law of Moses did expressly forbid such 
unlimited power over an indigent debtor of their own 
nation. They might compel him to serve them for wages, 
but their intercourse with the heathens who even sacri- 
ficed their children to their false deities, had confounded 
their notions of right. All his injunctions of tenderness 
y 2 


258 


Miracles of Elisha . 

for the widow and the orphan were forgotten; Elisha 
therefore questioned her as to the possibility of discharg- 
ing her debt. But she declared that her whole substance 
was reduced to a single pot of oil! “ Go then,” said he, 

“ and borrow empty vessels, not a few, and fill them all 
from thy pot.” Without hesitation she obeyed, and soon 
returned delighted, to tell him that every vessel was 
running over, and yet her own was not empty! Thus the 
happy mother was provided with sufficient to support 
herself and deliver her children from the merciless cre- 
ditors! 

This miracle together with other acts of beneficence so 
exalted the fame of Elisha that good people considered 
themselves honoured by his presence. A wealthy couple 
living at Shunem, whom he sometimes visited in his ex- 
cursions, built an apartment on purpose, and furnished 
it with every convenience for the accommodation of 
Elisha and his servant. Desiring to express his sense of 
their singular attention to his comfort, the grateful pro- 
phet inquired of his hostess in what way he could most 
acceptably requite their kindness. Should he recommend 
them to the notice of the king, or the commander-in-chief 
of the army? Already blest with affluence, and not emu- 
lous of any courtly distinction above her neighbours, she 
declined the offered favour and professed her entire sa- 
tisfaction in her present circumstances by one expressive 
sentence— “I dwell among mine own people.” Consi- 
dering then, that she had no child, he told her that in 
the following year, that blessing, so ardently desired by 
the Israelitish women, should augment her domestic 
happiness. Hardly could her joy and surprise subside 
into confidence even in Elisha: but the word of inspira- 
tion was fulfilled in the precious gift at the appointed 
time. A gift which was to reward the virtue of the mo- 
ther, and add another august evidence of the divine mis- 
sion of the prophet. 

At what age we do not learn, but while yet a child, 
this darling boy was one day brought into his mother 
from the field where he had been taken sick as he played 
beside his father* Solicitude and care were ineffectual 
• — his disorder continued to increase, and in a very few 
hours he expired in her arms! 


259 


Miracles of Elisha, 

It is one of the amazing ordinations of providence that 
maternal love the most suoduingof all feelings that touch 
the human heart, does yet stimulate to active exertion, 
in circumstances the most deeply overwhelming! Whe- 
ther this weeping Shunamite persuaded herself that one 
latent spark of life yet lingered in her beloved child, or 
whether she had heard of the widow of Sarepta, some 
species of hope seemed to point to the prophet Elisha. 
Concealing from her husband the sad event, she only 
entreated that a servant might be spared from the har- 
vest to attend her to their benefactor and laying her son 
in the chamber of Elisha, she hastened to his dwelling 
on Mount Carmel. Rushing unceremoniously into his 
presence her distracted air bespoke some unusual dis- 
tress, but the almost reproachful expostulation — “Did I 
desire a son of my lord — did not I say do not deceive 
me?” told the melancholy tale. His resolution was in- 
stantaneous; bidding his servant to go on before and lay 
his stall' on the face of the boy, he followed the mother 
to his lodging at Shunem. There shut up alone with the 
breathless object of his affectionate solicitude, the prayer 
of faith was accepted, and the enraptured mother was 
presently called to receive her reanimated son! 

Charles. Were these benevolent works of Elisha 
confined to his own nation? 

Mother. Not altogether. He prophecied in Damascus, 
and performed a celebrated cure on a diseased nobleman 
of Syria. 

Charles. Why then did they not embrace the re- 
ligion of the Hebrews, when they saw the divine power 
that attended its ministration? 

Mother. That was by no means a necessary conse- 
quence of allowing a due portion of honour to the God 
of the Hebrews. The heathen nations, whilst each had 
his own tutelar god, did not scruple to do homage to 
those of their neighbours. The Israelites were stigma- 
tized as an unsociable people because such intercommu- 
nity was forbidden by their law. A more exclusive con- 
version to the God of Israel seems to have been effected 
in the Syrian officer, to whom 1 just now alluded. Naa- 
man, a man of distinction in the court of Syria, was a 
leper; a species of distemper still prevalent in the east, 


£60 Miracles of Elisha . 

but happily unknown to our temperate regions. “A little 
maid,” who had been carried away amongst the captives, 
in a predatory incursion into Israel, became the servant 
of Naaman’s wife. Seeing the affliction of her master, 
she humanely exclaimed — “ would to God my lord were 
with the prophet in Samaria! for he would recover him 
of his leprosy.” The idea thus suggested, being reported 
to the king, he wrote a letter, and despatched Naaman 
with a princely present to the king of Samaria. The 
letter addressed wholly to the king, without any mention 
of the prophet was considered only as an artifice to in- 
volve him in a new quarrel with Syria, and he expressed 
his vexation by tearing his robes, and impatiently asking 
— “Am / a God to kill and make alive, that this man 
doth send unto me to recover a man of his leprosy?” 
Elisha hearing of the king’s embarassment, desired that 
Naaman might come to his house, and there learn that 
there was a prophet in Israel. At the door of Elisha, and 
still sitting in his chariot, he received only an order to 
go and wash himself seven times in the waters of Jordan. 
Accustomed to the delusive tricks of his own priests, 
and expecting something of the same sort from Elisha — 
his personal appearance at least — the application of his 
hand, or an invocation to the God of Israel — he rejected 
the simple prescription, with proud indignation. “Are 
not Abana and Pharpar rivers of Damascus,” he ex- 
claimed, “better than all the waters of Israel — may I 
not wash in them, and be clear?” Health, how ever, was 
the one thing desired, and the suffering Syrian was at 
length persuaded by his attendants, to make the easy 
experiment, which having done, he returned to Elisha 
with the grateful confession of the supremacy of the God 
of Israel! Resolving now to abjure the false deities of 
his own country, yet knowing only the foolish supersti- 
tions of paganism, he requested two mules’ load of the 
sacred earth of Israel, wherewith he might erect an altar 
for sacrifice to the only Being whom now he would wor- 
ship! But his office in the court of Syria obliging him to 
attend his master in the temple, “ and bow himself down 
to the god Rimmon,” Naaman deprecated before he left 
the prophet, the suspicion that might thence be cast on 
the sincerity of his conversion. 


Famine in Samaria. 


261 


Fanny. Elisha, I suppose, could not sanction such ap- 
parent inconsistency, in the Syrian, as assisting in the 
rites of idols — whilst he professed to believe only “ in 
Jehovah?” 

Mother. He merely bade him go in peace — trusting, 
probably, that his mind would be subsequently enlight- 
ened in his duty. If Naaman did ignorantly suppose, 
as some have imagined, that his dependent situation 
might excuse his apparent homage to an idol, it is but 
the transcript of our hearts, who are far better instruct- 
ed. We have all the same fraudulent plea for some 
darling indulgence — some “ besetting sin,” for which 
we say with Naaman, “ The Lord pardon thy servant 
in this thing!” 

Two years after this event, Samaria was besieged by 
the Syrians, with excessive rigour. Provisions became 
so dear, as to be entirely beyond the reach of the poor- 
er people, so that the bitterest curse which Moses had 
declared should befal their apostacy was now felt. Dis- 
tracted mothers, in the madness of their hunger, devour- 
ed their own infants!* 

Lamenting the miseries of his people, but not re- 
penting his own sins — the procuring cause — the king 
put on sackcloth under his royal robes, and walked out 
on the wall of Samaria. Whilst he ruminated on the 
sad state of his city, though he knew not yet the crisis 
to which it had arrived — the voice of a woman, entreat- 
ing most piteously for help, reached his ear. “If the 
Lord do not help thee,” said he despondingly, “whence 
shall I help thee.” Inquiring however into the occa- 
sion of her appeal, he learnt that the petitioner and an- 
other female, in the agonies of hunger, had agreed to 
prolong their lives a little space, by eating tneir own 
children! Her child had been accordingly devoured — 
but now that she claimed the promise of her companion, 
the infant had been concealed and the mother refused 
to produce him! 

This shocking story inflamed the king’s grief into rage 
— and Elisha must be the sacrifice! Messengers were 
instantly sent to arrest, him, but too tardy for the impa- 
tient vengeance of Jehoram, he followed them himself 
* Deut. 28 , 57 . 600 years before this event. 


£62 


Samaria relieved. 


to strike the fatal blow. But his intended victim 
met him boldly, and charged all the guilt on his own 
head! 

The hour of relief to the sufferers was nevertheless at 
hand, and the inspired Elisha declared that Samaria 
should revel in abundance on the morrow. One of the 
king’s attendants repelled the prophecy with scorn- 
such a thing would be impossible unless food were rain- 
ed down from heaven into their hands! “Thou shalt 
see it” — replied Elisha, “ with thine eyes, but shalt not 
eat thereof!” 

Charles. How indeed could such a supply take place 
so soon as the very next day? 

Mother. By means of an event unexpected indeed, 
but very far from incredible. A supernatural noise in the 
night was made to disturb the besieging camp — the air 
was filled with terrific sounds — chariots and horsemen 
and the hosts of confederated nations seemed to ap- 
proach — darkness increased the universal panic, and the 
Syrians, unprepared for resistance, fled precipitately 
for their lives, leaving their tents stored with provisions 
and gold. Four men, who being infected with the lepro- 
sy, were lodged without the walls,* had concluded that 
death from the enemy’s hand was not more to be dread- 
ed than that which awaited them from famine, and per- 
haps they might be preserved by going over to them. 
To the Syrian camp, therefore, they went by the dawn 
of day, and found it completely abandoned! After satis- 
fying their hunger, and concealing such articles of plun- 
der as they chose for themselves— they returned with 
the joyful news to Samaria. — The famishing inhabitants 
rushed out in crowds to the providential banquet: the 
charge of the gate was given to the incredulous lord who 
had despised the prediction of Elisha — and there he re- 
ceived the punishment of his infidelity, for he was tram- 
pled to death by the impetuous multitude, whom no 
authority could restrain at such a moment. 

Such substantial benefits following the prediction of 
Elisha, he commanded some reverence even from Jeho- 
ram himself— for we are ever ready to do homage to the 
talents that promote our own interests. One day whilst 
♦Le?it, c. 13 v. 46. 


Miracle in Elisha's tomb. 


26S 


he talked with Gehazi, the prophet’s servant, of the 
miracles which his master had performed, and was list- 
ening to the interesting story of his having restored the 
son of the JShunamite to life; the mother herself appeared 
in the presence of the king! Before the pressure of the 
famine, she had retired by the advice of the prophet 
into the country of Philistia, to avoid the approaching 
evil. Returning when that was past, and after an inter- 
val of seven years, she found her house and land in the 
possession of another, and now came to the king to en- 
treat his interposition for the recovery of her property. 
Gehazi fortunately bein» present and pleading the friend- 
ship of his master for the $hunamite, she received at once 
the royal order, for the restoration of her lands. 

Elisha flourished in Israel more than fifty years, and 
although his ministrations produced no permanent effect 
upon their morals, he was yet highly respected by the 
people. Indeed, it was impossible to withhold their as- 
sent to the divinity of his mission, because his prophe- 
cies, relating chiefly to the events of his own times, 
were fulfilled before their eyes. Nor did his wondrous 
influence cease with his life. Some months after his 
d^ath, his decaying corpse was seen to re-vivify a dead 
body, which but touched it accidentally! 

Charles. Accidentally — was not the dead body put 
into the grave of the prophet in the expectation of this 
happy consequence! 

Mother. Nothing similar to this miracle had ever 
occurred, to give birth to such a hope. The funeral of 
a man was proceeding to another place of burial, when 
the attendants were alarmed by the sudden appearance 
ofa band of plundering Moabites. Consulting only their 
own safety, they hastily put the corps into the sepulchre 
of Elisha, which chanced to be at hand, and would have 
fled from the apprehended violence of the marauders — 
but astonishment must have rivetted them to the spot, 
when they saw their friend awakened from the sleep of 
death, on but touching the bones of Elisha!* 

Elisha lived to see his prophecy against the house of 
Ahab executed by Jehu: and Hazael, the Syrian, accord- 

* A splendid painting of this miracle, by our ingenious countryman 
Alston, is exhibited in the Academy of Fine Arts, in this city. 


264 


The ten tribes carried away. 

ing also with the prediction, become the oppressor of 
Israel — dismembering the kingdom of the land ot Gil- 
ead, and treating the inhabitants with great barbarity. 
The posterity of Jehu possessed the throne of Israel, to 
the fourth generation, agreeably to the promise made to 
him as the reward of his obedience in some important 
particulars. In the reign of Jehoash, the grandson ot Je- 
hu, a successful war was carried on against Ben-hadad 
the son of Hazael, and the cities which his father had 
taken were recovered — but the history of the ten tribes, 
is but the continual history of vicissitude and war — of 
idolatry, usurpation and murder: preparing the way by 
rapid steps to that complete extermination which had 
often been foretold. 

About thirty years, from the deposition of Jehu’s fa- 
mily, including the reign of four kings — all of whom, 
excepting one, were subjects, and obtained the crown 
by putting their respective sovereigns to death, — brings 
us down to the reigu of Hoshea, another assassin and 
usurper. 

In the preceding reign Tiglath-pileser, the king of 
Assyria, had taken some of the finest provinces of Israel, 
and carried the inhabitants into captivity. Shalmaneser, 
his son and successor, attacked the remainder, and laid 
Hoshea under tribute. Confederating with Egypt, which 
was now very powerful, the king of Israel vainly hoped 
to shake off the ignominious yoke, and withheld the 
tribute. But Shalmaneser, hearing of the conspiracy, 
came again into Palestine, and besieged Samaria, which, 
after three years defence was taken — the conquered 
king was imprisoned, and the inhabitants were all car- 
ried into the cities of the Medes, which had before re- 
ceived their unhappy brethren. 

Thus ten of the twelve tribes which took possession 
of the land of Canaan, literally exemplified the prophe- 
cy of Mose9.* (B, C. 6 77.) “ It shall come to pass, if 
thou wilt not hearken unto the voice of the Lord thy 
God, to observe to do all his commandments, and his 
statutes, which I command thee this day — the Lord shall 
bring thee and thy king, which thou shalt set over thee, 
unto a nation which neither thou, nor thy fathers have 
*Deut. xxviii. 15— -S6. 


Samaria colonised by Cutheans. 265 

known, and there thou shalt serve other gods, wood, and 
stone.” 

The land of Israel thus stripped of her native sons, 
was re-peopled by Assyrians, whom the conqueror sent 
thither. Finding their new habitations infested by wild 
beasts, by whom some of the colonists were killed, they 
were seized with religious terror, and ascribed the visi- 
tation to their ignorance of the manner in which the dei- 
ty of that place, ought to be worshipped. A priest, of the 
captives, was therefore sent to instruct them; but if he 
taught them at all to know the God of Israel, they only 
received Him amongst the number of their own deities: 
thus a mongrel religion was introduced, and was perpe- 
tuated to their posterity, who were denominated Sama- 
ritans. They were also called Cutheans — because some 
of the strangers came from a place called Cuth. 

Catharine. Were there any prophets in Israel, in 
the times of which you have been speaking, besides Eli- 
jah and Elisha? 

Mother. Several of those who are called the minor 
prophets lived in this period. Amos and Hosea foretold 
the destruction of Israel, in the reign of the second Jero- 
boam, the great-grandson of Jehu, because there was 
« no truth, nor mercy, nor knowledge of God in the land,” 
— that Samaria should become desolate, and the Assy- 
rian should be her king. Amos stood boldly in the tem- 
ple of the golden calf, at Bethel, and told the people that 
« their impious feasts should be turned into mourning — 
their songs into lamentations,” — that “ Israel should be 
led away captive out of their own land, and scattered 
amongst the nations.” His warning was called a conspira- 
cy; the king and his priests were uneasy; but not choos- 
ing to lay violent hands on him, they entreated, that he 
would go from them, and prophecy in Judah, but the 
faithful pastor replied, that he was expressly sent unto 
Israel — that he had not been educated in the sacred col- 
lege, nor did he call on them in the casual exercise of a 
profession — “I was no prophet,” said he, “ nor the son 
of a prophet; but a herd man, and a gatherer of sycamore 
fruit; and as I followed the flock, Jehovah said unto me, 
Go prophecy unto my people, Israel.” And Micah, in 
the reign of Hoshea, declared to them, that sacrificial 
Z 


iit»6 Disobedience of Jonah. 

files, however multiplied, would not atone for their trans- 
gressions. They were required “to do justly, to love 
mercy, and walk humbly with their God;” and that hav- 
ing neglected these commands, and “kept the statutes 
of Omri, and all the works of the house of Ahab,” the 
Assyrian should desolate their land. 

As 1 propose to give you a general view of the pro- 
phetic writings by and by, I merely notice them now as 
they are connected with the several parts of Jewish his- 
tory. The book of Jonah does not come within this de- 
scription; but, as he flourished at this period, it may be 
proper to mention it in this place; and, as it is wholly 
narrative, you will be entertained, as well as edified, by 
a more particular account of its contents. 

Jonah is supposed to have foretold in the reign of Je- 
hoahaz, king of Israel, the restoration of the coasts of 
that country, which had been seized by Hazael, the Sy- 
rian, and were recovered by the second Jeroboam. I <3o 
not state a supposition with respect to the prophecy; but 
to the precise time in which it was delivered, which is 
an unimportant circumstance. 

But his principal mission was to a Gentile nation. He 
was the instrument employed to suspend the threatened 
judgments against the great metropolis of Assyria. Ni- 
neveh was very ancient, dating its foundation so early 
as the time of Asher, the grandson of Noah. It was six- 
ty miles in circuit, and contained not less than six hun- 
dred thousand persons. Abounding in wealth, it was im- 
moral to excess, and Jonah was commanded to tell the 
inhabitants, that unless they repented, in forty days 
their city would be destroyed. 

It is not likely that the great Supreme would leave 
his servant in doubt about the source of a command from 
himself, in whatever way communicated. Jonah well 
knew that obedience was his duty; but he wanted forti- 
tude to dare the rage of the proud Ninevites, and, without 
reflecting that he could not flee from the Lord of the 
Universe, he determined to neglect his mandate, and go 
to Tarshish. 

Catharine. Tarshish; that was the place from which 
David and Solomon imported such immense quantities 
of gold. 


Jonah swallowed by a Whale. 267 

Mother. No: It was more probably another Tarshish. 
The scriptures seem to speak of two places of that name, 
but do not describe the situation of either. Both the 
Tarshish and the Ophir, whose gold was so abundant in 
Jerusalem are supposed to be in East India. The city to 
which Jonah attempted to retire, is said to be the same 
which is called Tarsus in the New Testament — the birth- 
place of Paul, and so named from Tarshish, its founder; 
a grandson of Japhet, whose posterity, you may remem- 
ber, I told you, migrated to Europe. 

To go to Tarshish, Jonah took a passage on board a 
ship at Joppa — now Jaffa, on the Mediterranean. But 
soon a tremendous storm sent the terrified mariners to 
call upon their gods for deliverance. Lots, too, were cast 
to discover the offender, for whose sake they were in pe- 
ril, that he might be sacrificed to the vengeance of the 
angry deities. The lot falling on the disobedient prophet, 
he was awakened from a sleep, and entreated to call 
also upon his God, and to declare to his companions the 
cause of their present danger. With the deepest contri- 
tion, he acknowledged that he had been sent to Nineveh, 
and had “fled from the face of the Lord.” Assuring 
them of safety to themselves, he desired them to cast 
him into the sea; but humanity prompted them first to 
try every other means of preservation. — The tempest, 
however, still raging, the sailors confess the sovereignty 
of Jonah’s God, and commit him to the waves! Punish- 
ment alone, not death, being designed, Jonah was swal- 
lowed by a great fish, and, after remaining three days in 
his gloomy tomb, was cast alive on dry land! 

Convinced now that He who could preserve him three 
days, in the bosom of the great deep, could protect him 
in the execution of his mission, he went immediately to 
Nineveh, and proclaimed the dread decree: “ Yet forty 
days and Nineveh shall be overthrown!” 

It is very possible that the report of the late miracle 
may have disposed the inhabitants to listen to the pro- 
phet: perhaps his incarceration, within a great whale, 
declared by himself, was believed. Certainly, his mes- 
sage was accompanied by such evidence as could not be 
evaded, for it produced obedience, the genuine fruit of 
faith. The king laid aside his royal robes, and putting 


268 Miracle, of the Gourd. 

on sackcloth, commanded his people to follow his exam- 
pie, to keep a rigid fast, denying themselves, and their 
beasts even, so much as water, — to turn from every evil 
way, and repent heartily, and to pray earnestly — “ who 
can tell,” said he, “ if God will turn from his fierce anger 
that we perish not.” Accordingly, the prayer of faith as- 
cended to the Throne of Grace, and Nineveh was spared 
for a time. 

Charles. Was not Jonah rejoiced at the success of 
his preaching? 

Mother. The prophets, my son, were but men, like 
others. They foresaw events the most unlikely, and they 
performed wondrous miracles; but they had the failings 
of humanity. In the faithful record of their errors, we 
have a triumphant answer to those who tell us, that the 
Messiah, “of whom they spake,” was but a prophet like 
themselves: — in one, we see infirm creatures — in the 
other, a perfect character. Jonah was not only timid, but 
culpably jealous of his own honour. In the probable pe- 
nitence of the Ninevites, and the consequent reversal of 
his denunciation, he feared that his prophetic name might 
be tarnished. Already forgetting the pardon of his own 
sin, he grieved that the same mercy had been accorded 
to a multitude of his fellow creatures. Uncertain, how- 
ever, of the event, he went out of the city and sat down 
on an eminence to observe its fate. Repenting Nineveh 
still reared her proud towers — her princely palaces, and 
her stupendous walls, survived the threatened day, and 
Jonah peevishly exclaimed, “Was not this my saying 
when I was yet in my country? Therefore I fled before 
unto Tarshish: for I knew that thou art a gracious God, 
and merciful; slow to anger, and of great kindness, and 
repentest thee of the evil. Therefore, now, O Lord, take, 
I beseech thee, my life from me, for it is better for me 
to die than to live.” 

Suddenly, in the course of one night, “a gourd,” or 
spreading vine, was made to spring up from the earth, 
and surround him with a grateful shelter; as suddenly, a 
worm preyed upon its root, and in anight it perished! — 
Exposed now to a scorching wind and meridian sun, 
combined with the corroding effects of a wounded mind, 
the suffering prophet lamented the loss of his bower, and 


£69 


Reign of Jehoram . 

prayed again for death. “Then,” said the Lord, “thou 
hast had pity on the gourd, for the which thou hast not la- 
boured, neither madest it grow, which came up in a night, 
and perished in a night: and should not I spare Nineveh, 
that great city, wherein are more than sixscore thou- 
sand persons that cannot discern between their right 
hand and their left hand, and also much cattle?” 

By this beautiful illustration, the prophet’s selfish- 
ness was reproved, and an affecting moral left for our 
improvement. How apt are we to behold, unmoved, the 
calamities of others, whilst we murmur and repine at 
the smallest inconvenience to ourselves! We are all sin- 
ners, and, therefore, subjected to trials! let us submit 
with patience to the loss of our dearest treasures, and 
sympathise with others in their sorrows: remembering, 
that however distinguished by names, or by nations, the 
whole human race are our brethren — heirs, alike, of di- 
vine mercy, and immortal bliss. 

Having seen the awful end of apostacy in the ten 
tribes, let us return to the house of David, and, in the 
same summary manner, take a view of their progress to 
ruin; for they too apostatised, but not to the same un- 
pardonable excess; nor was their doom irrevocable, like 
that of the sister state. 

We left the kingdom of Judah in the hands of Jehos- 
haphat, upon whose death the crown devolved to Jeho- 
ram, his son. Jehoram was married to Athaliah, the 
daughter of Ahab, the king of Israel, and was seduced, 
by this unfortunate connexion, to imitate the vices of 
that wicked prince. His heart, however, must have been 
radically bad, for he inhumanly put all his brothers to 
death, besides others of the chief men of Jerusalem. All 
the pious regulations of his father were now abolished, 
and the people compelled to worship the images of the 
Gentiles. The Edomites, who had been conquered and 
made a province of the empire by David, took advan- 
tage of the convulsions into which the misconduct of 
Jehoram threw the commonwealth, and, revolting from 
him, made a king for themselves. Thus the prophecy of 
Isaac, delivered nearly nine hundred years before, was 
fulfilled — that Esau should be subject to Jacob; but, in 
time should liberate himself from the yoke. (Gen. 27. 

z> 2 


270 


Coronation of Jo ash. 

40.) About the same time, the Philistines and Arabi- 
ans broke suddenly into the royal city, plundered the 
palace, and carried away the wives of Jehoram, and all 
his sons, except Ahaziah, the youngest. After a mis- 
erable reign of eight years, Jehoram was afflicted with a 
very dreadful disease, and died unlamented by his peo- 
ple, who marked their disapprobation of his character by 
refusing to inter him in the sepulchres of their kings. 
Ahaziah, or Jehoahaz, as he is also called, next ascend- 
ed the throne, and in his short rule of one year, and un- 
der the influence of his mother, pursued the steps of the 
late reign. On a visit to the king of Israel, he was 
seized in Samaria, bv Jehu, and put to death, because 
he was by his mother’s side, descended from Ahab. 
This ambitious woman, inheriting the vices of her fami- 
ly, procured the death of all the princes of the blood in 
whom she might expect a competition for the govern- 
ment, and held the reins herself seven years. At that 
time, an heir to the throne unexpectedly appeared in 
young Joash, a son of Ahaziah, who had been concealed 
since the massacre of his brethren, in the chambers of 
the temple, by his aunt, the wife of Jehoiada, the priest. 
Preparations being secretly made for his coronation, the 
Levites, the singers, and musicians, in their places, the 
young prince, at the age of seven years, w r as invested, 
with the usual solemnities, and without interruption, un- 
til the acclamations of “ God save the king,” with the 
sound of the cymbals and trumpets, alarming the queen, 
she rushed into the temple, tearing her robes* and cry- 
ing Treason! But her crimes had excited such abhor- 
rence, that not a voice was heard in her behalf, and her 
life was only spared till she could be conveyed beyond 
the sacred courts. 

Fanny. What were the solemnities observed at the 
coronation of a king? 

Mother. He was anointed by the High Priest, the 
crown put upon his head, and “ the book of the law” de- 
livered into his hand — to remind him that he was most 
diligently to study its precepts, and make them the rule 
of his whole conduct. In this case where opposition 
vras apprehended, the guards of the temple were armed, 
and surrounded the king: and the people having been 


5271 


lleign of Amaziah. 

greatly corrupted by the disorders of the former reigns 
w ere called upon to renew their covenant of allegiance 
to Jehovah — the only true God. 

The excellent Jehoiada was far advanced in years at 
the time of this revolution. He lived to the great age of 
a hundred and thirty, and was an eminent blessing to 
the nation, for all the days of his life they were obedi- 
ent and prospered. The tribute money for the sacred 
treasury was regularly collected — the temple was re- 
paired, the golden vessels which Athaliah had carried 
to her idols, were replaced, and the institutions of Mo- 
ses were all carefully restored. In short the public use- 
fulness and activity of Jehoiada were so highly esteem- 
ed, that his remains were distinguished by the particular 
honour of a burial in the magnificent sepulchre of the 
kings. 

The great national advantage of such a counsellor 
was manifested by the disorders which soon followed on 
the death of this upright priest. The nobles about the 
young king, who had not been well affected to the refor- 
mation, by their flatteries and intrigues, persuaded him 
to restore the idols, and worship in the consecrated 
groves. A deaf ear was turned to the prophets, who vis- 
ited them in mercy, and even Zachariah the son of their 
benefactor Jehoiada, and now the high priest, was un- 
gratefully stoned to death, for presuming to denounce 
the wrath of heaven! 

The next year Jerusalem was invaded by the Syrians 
— a great number of' the nobles were slaughtered, and 
their moveable effects carried off to Damascus, the capi- 
tal of Syria. Joash himself, fell by a conspiracy of his 
own servants; and Amaziah his son ascended the throne 
of Judah. Amaziah experienced the same fate after a 
reign of nine and twenty years. His conduct too, was 
like that of his father — beginning auspiciously, but ter- 
minating in idolatry. Ambitious of bringing back the 
Edomites to the crown of Judah, he destroyed twenty 
thousand of that unfortunate people. — Elated by his vic- 
tory and ascribing it to the gods of Idumea, he brought 
their images into the holy land, and offered incense to 
them. Meanwhile the Israelites in revenge, for not hav- 
ing been permitted to participate in the expedition, fell 


272 


Reign of Uzziah. 

upon the northern cities of Judah, plundered them, and 
killed three thousand of the inhabitants, and advancing 
to Jerusalem with savage ferocity, they broke down four 
hundred cubits of the city wall, and riffled both the pal- 
ace and the temple. 

Fanny. That the treasures of the temple should allure 
the heathen enemies of Judah, is not surprising: but that 
the posterity of Abraham should themselves have become 
so lost to all sense of decorum as to commit the sacri- 
lege of robbing that august depository, is really extraor- 
dinary. 

Mother. It is not surprising, my dear, that they who 
had cast off the Sovereign, should cease to venerate his 
earthly habitation. We are very apt to be disgusted by 
the impiety of the Israelites, but we may often moderate 
our feelings, by comparing them with ourselves. How 
often have conquerors who called themselves Christians, 
been enriched by the spoils of Christian temples? Pride, 
and ambition are the same in all ages; education, and 
opportunity, do but vary their forms. 

Uzziah, to whose reign we are now come, was an- 
other example of the fatal influence of prosperity. He 
was virtuous, and became powerful. The civil honours 
of the administration were then not enough. He went 
into the sanctuary and took a censer to burn incense, 
but his presumption excluded him ever after from that 
holy place — for resenting the freedom of the Priests, 
who reproved his invasion of their office, he was smit- 
ten with leprosy, and could no more approach the al- 
tar. (Lev. xiii.46.) 

Jotham, his son, affords a more pleasing picture. His 
reign was short, but beneficial to the kingdom; the waste 
places were repaired, cities and fortresses, were erected, 
and large subsidies obtained from the neighbouring kings. 

Again every thing was reversed in the succeeding 
reign: Ahaz, a most abominable wretch, who exceeded 
all his predecessors and all the kings of Israel in de- 
pravity, sacrificed his own children in imitation of the 
heathens! Greater provocations never reached the throne 
of Justice: accordingly, he was severely chastised by 
Pek.ih, king of Israel, and Rezin, king of Syria. 

Confederating together, they invaded Judah, with an 


lieign of Ahaz. £7$ 

immense arm}', besieged Ahaz in the metropolis, and 
ravaged his territories in every direction. But the pu- 
nishment of the king, not the total ruin of the empire, 
being the design of this visitation, Ahaz was encouraged 
to defend the city by the prophet Isaiah, who had now 
begun to shed the lustre of his sublime prophecies on the 
favoured land. Success crowned his resistance, and his 
enemies went away disappointed. The heart of Ahaz, 
however, remaining untouched, by his merciful preser- 
vation, another chastisement by the hand of the two 
kings, in the following year, more severely afflicted him. 
The valuable port of Elath was taken by the Syrians, 
and the Jews* were driven thence; whilst the Israelites 
slew a hundred and twenty thousand of their brethren 
and carried away captives to the enormous amount of 
two hundred thousand! These poor people had the good 
fortune to return to their country. Oded, a prophet in 
Samaria, reproved the victors for their excessive cruelty 
to their kinsmen. The Elders would not suffer them to 
be brought into the city; but comforted and refreshed 
them, and conducted them safely back as far as Jericho. 
The confederated kings were both slain soon after, as 
had been foretold by Isaiah, Pekah by his servant Ho- 
shea, as I have already told you in the history of Israel 
— and Rezin by the Assyrians. 

Scarcely was Judah delivered from these powerful 
enemies, before h6r territory was invaded on the south 
and west, by the Philistines, and Edomites, who took 
several cities and villages. In this new distress, instead 
of asking relief from the gracious hand which had before 
brought him unmerited deliverance, the degenerate king 
sent to Assyria for assistance. Tiglath-pileser, who now 
reigned, came indeed at his invitation, but it was only 
to reduce him still lower, by receiving large presents 
from the nobles, and gold and silver from the temple, 
the stipulated price of his alliance, without doing any 
real service to the distracted country. But the treasures 
of Jerusalem assisted Tiglath in his meditated hostilities 
against other neighbouring powers. Having brought an 
army into that quarter under the pretext of relieving 
* This is the first place in Scripture where this name occurs, 2 Kings 
xvi. 6. 


274 


Reign of Hezekiah. 

Judah, on his way back he seized upon Galilee in the 
north of Israel, and all their dominions beyond Jordan; 
then marching on to Syria, he put an end to that king- 
dom, after it had lasted ten generations, having been 
founded in the reign of Solomon.* 

After all these calamities, and the ruinous treache- 
ry of Tiglath-pileser notwithstanding, Ahaz condescend- 
ed to meet him on his return to Damascus from the con- 
quest of Syria. 

Catharine. Perhaps this seeming respect, was ex- 
torted by his dependance on Assyria. 

Mother. It is very likely: but his corrupted heart 
kept pace with his political degradation. At Damascus 
he was so delighted with the form of a pagan altar that 
he sent a model to Jerusalem and commanded the priests 
to erect one in all respects like it against his return. In 
short, altars were now seen in every corner of the land, 
and finally the temple doors were closed, and the worship 
of Jehovah entirely suppressed! 

Happily for suffering Judah these outrages were ar- 
rested by the death of their tyrant in the flower of his 
age, and the institutions of their fathers, again restored 
by his successor Hezekiah. 

Hezekiah the son of Ahaz, was probably indebted to 
the instructions of his mother, who was the daughter of 
Zachariah, a zealous minister of the true religion, that 
he came to the throne with an utter abhorrence of the 
prevailing impiety. No sooner was the power in his hands, 
than the groves and images were pulled down, the tem- 
ple opened, and purified, the Levites gathered in from 
their retreats, and all the officers of the sanctuary again 
established in the order appointed by David. Sin offer- 
ings were presented, and as early as possible preparation 
was made for the celebration of a grand passover. He- 
zekiah himself superintended every thing and exhorted 
the priests to be diligent, that atonement might speedily 
be made for the transgressions of their fathers; and the 
wrath of heaven be turned away from all Israel! This 
reformation commenced in the beginning of the first 
month, but such was the desolation and impurity of the 


See Prideaux, Vol. i. p. 4 


275 


Aeign of Hezekiah . 

temple that it was not ready for the passover until the 
second month; it was therefore determined by the king 
and his counsellors, to observe the festival on the four- 
teenth day of the second month, instead of the fourteenth 
of the first as originally appointed. By this arrangement 
too, a sufficient time was allowed to send expresses 
throughout the Holy Land, proclaiming the intended 
passover. This remarkable event took place in the reign 
of Hoshea the last king of the revolted tribes, and after 
they had been so greatly humbled by the first captivity 
of his subjects by Tiglath-pileser. The good king Heze- 
kiah, compassionating the oppressed and precarious con- 
dition of Israel, affectionately invited them also to repair 
to Jerusalem, persuading them by the interesting con- 
sideration, that their prayers and humiliation might be 
the means of restoring their relatives to their native 
country! 

Some of these infatuated people read the royal rescript 
only with derision, but many gladly accepted the oppor- 
tunity, and the feast was held with great splendour and 
joy, not only seven days, but another seven, to manifest 
their gratitude and willingness to return to the gracious 
Being whom they had so long forsaken. 

Fanny. Did not the revolt of the ten tribes exclude 
them from the right of assisting in the solemnities of the 
annual festival at Jerusalem? 

Mother. By no means. They were still the posterity 
of Jacob, and their right to all the privileges bestowed 
on that people was never questioned. There is reason 
to believe, that there were always individuals, amidst 
the utmost profligacy of the nation, who would willingly 
have availed themselves of those advantages: but all the 
institutions of their religion and the passover itself, were 
now very carelessly performed, and w r ere often entirely 
neglected, by Judah as well as Israel. Profane authors, 
to whom we are not unfrequently indebted for the elu- 
cidation of passages, obscure either from the brevity of 
sacred writ, or our own imperfect knowledge of the man- 
ners of the times, inform us, that guards were stationed 
on the frontiers of their dominions by the kings of the 
ten tribes, to prevent the resort of their subjects to Jeru- 
salem, on these great national occasions; apprehending 


076 Reign of Hezekiah. 

as Jeroboam did, on his revolt, that they might be tempt- 
ed back to their first standard. The calves of Dan, and 
Bethel, were now gone; the precious metal of which they 
were made, had not escaped the rapacity of successive 
invaders; and this circumstance perhaps, together with 
the degraded state of his kingdom operating on the hum- 
bled Hoshea, he laid no further restraint on such as might 
choose to worship at Jerusalem, nor did he hinder them 
from breaking down on their return, the heathen altars, 
which they did with all the enthusiasm of new converts 
to the holy cause. Alas! it was the last ray of departing 
glory to this unhappy people, for Samaria was soon af- 
terwards sacked by Shalmaneser, and themselves either 
massacred, or sent to end their days in Assyria! 

Amongst other objects of their misguided devotion, 
the brazen serpent which Moses had erected in the wil- 
derness had remained to this day, an object of super- 
stitious veneration. Hezekiah therefore took it down, 
and broke it in pieces, resolving wisely, to remove every 
sensible object, which by any association in their de- 
praved imaginations, might seduce them from the pure 
and spiritual worship of the invisible Jehovah. 

Religion thus restored to an honourable footing in Ju- 
dah, by the determined vigilance of the king, his civil 
enterprises were alike blest with success. The wisest of 
their monarchs had recorded, that “ Righteousness ex- 
alteth a nation,” and their experience had invariably at- 
tested the truth of the sacred axiom. Not only were the 
places that had been wrested from them by the Philis- 
tines, retaken, but much of that country was also added 
to the dominions of Hezekiah. In this flourishing state 
of his affairs the king of Judah ventured to refuse the tri- 
bute which his father had promised to Assyria, and 
escaped with impunity for that time. Shalmaneser being 
engaged in wars with other powers. 

In the fourteenth year of Hezekiah’s reign, Shalmane- 
ser being dead, Sennacherib his son, ascended the throne 
of Assyria, and immediately renewed the demand of 
tribute from the king of Judah, and Hezekiah in the 
vain hope of peace, or desirous of time to prepare 
against a foe so very formidable, agreed to pay him an 
immense sum of silver and gold, considerably exceedin'* 


Hezekiah’ s Life prolonged . 


27 


one million of dollars. To raise this vast tribute he was 
obliged to empty his treasury and even to despoil the 
temple of some of its precious ornaments. But whilst 
any thing remains, the ambition of an unprincipled con- 
queror is unsatisfied. Israel had fallen, and Judah must 
add another gem to the proud crown of Assyria. Israel 
had fallen “ because they had neglected the statutes of 
the God of Israel.*’ Sennacherib was yet to learn that 
the obedient were assured of His protection. Israel was 
delivered up by the God they had forsaken; His power 
was therefore derided by Assyria and blasphemous mes- 
sages to Hezekiah demanded the surrender of Jerusa- 
lem. Its inhabitants were called upon to rebel against 
their king, and give up the city before a famine should 
compel them, and he himself was reproached with the 
vain hope that he should receive succours from the de- 
ceitful king of Egypt. Or if he depended on the arm of 
his God — “Is it not he,” cried the herald, “ whose altars 
Hezekiah hath taken away, and restricted his subjects to 
one altar in Jerusalem?” 

Catharine. Did the Assyrians make no distinc- 
tion between the sacred Temple and their idolatrous 
groves? 

Mother. They knew of none perhaps — the violation 
of an altar was impiety with them, whether it were dedi- 
cated to the God of heaven, or to the gods of the nations. 
In thiscritical state of his capital, besieged and insulted 
by a formidable and victorious foe — Hezekiah was 
seized, as it is supposed, with a pestilential disease, and 
received a message by Isaiah, to prepare himself for 
death. Still in the prime of life, flourishing, happy, and 
the delight of his subjects, it is not surprising that we 
find him extremely cast down and praying earnest! v for 
a reprieve. A reprieve was graciously granted, for fifteen 
years, and the promise was confirmed by a sign, so tran- 
scendantly strange, and so hard to be understood, that 
I can only relate it in the words of the prophet, by whom 
the message was sent. “ I have heard,” said Isaiah, “thy 
prayer — l have seen thy tears, behold I will heal thee; 
on the third day thou shalt go up unto the house of the 
Lord. I will add unto thy days fifteen years. And 1 
will deliver thee and this city out of the hand of the 
A a 


27 8 Assyrian Army destroyed, 

king of Assyria, and l will defend this city. And this 
shall be a sign unto thee, from the Lord; that the Lord 
will do this thing, that he hath spoken. Behold I will 
bring the shadow of the degrees which is gone down in 
the sun-dial of Ahaz ten degrees backward.” 

In the mean time Hezekiah had prepared for the 
threatened assault.The walls of the city were repaired, the 
wells and water-courses without, were filled up or turn- 
ed into new channels — darts, shields and spears were 
made ready, and his army put into good order. Yet did 
he not trust in his own strength, but sent his chiefs, 
clothed in sackcloth, to desire the prayers of Isaiah, 
and when he had recovered from his illness, he went 
himself on the appointed third day y arrayed in the same 
mournful garb, and carrying the profane letters of Sen- 
nacherib in his hand, to the temple of the Lord of hosts, 
to deprecate his wrath. Again the prophet was com- 
manded to assure him that “the king of Assyria should 
not come into the city, nor shoot an arrow there, nor 
come before it with a shield, nor cast a bank against it, 
but should return by the way that he came.” 

The same night the “ destroying angel” went through 
the Assyrian camp — and the morning light discovered 
the dead bodies of a hundred and eighty-five thousand 
men to their astonished chief! Terror-struck by the aw- 
ful spectacle, he retired precipitately with the remnant, 
leaving his tents richly stored with silver and gold to the 
rejoicing Israelites. 

Catharine. 1 have somewhere read that this sudden 
destruction was caused by lightning? 

Mother. It was more likely effected by the Simoom , 
a hot and suffocating wind, which in the east is often fa- 
tal to vast numbers, particularly in the night whilst 
sleeping. This conjecture is strengthened by the words 
of Isaiah, in his encouraging message to Hezekiah. “ I 
will send a blast upon him, and he shall return to his 
own land, and I will cause him to fall by the sword in 
his own land. The sacred text is silent as to the means 
by which this great army was destroyed — no doubt it was 
by the agency of some natural cause. But both parts of 
the prophecy were fulfilled; Sennacherib returned hasti- 
ly to Nineveh, and there fell by the sword of his own 


Embassy to Hezekiah. 279 

sons, whilst he worshipped in the house of his god Nis- 
roch. 

Fanny. The miracle of bringing back the shadow on 
the sun-dial is too strange — too singular to be understood 
—can you tell us in what manner the effect was produ- 
ced? F 

Mother. Nothing more is communicated to us than 
the accomplishment of the sign promised: “that the sun 
did return ten degrees, by which degrees it was gone 
down;” and it is not for us ** to be wise above what is 
written.” It is our business to examine and to be satis- 
fied with the evidences for the inspiration of the scrip- 
tures — we shall then never stumble at miracles. Pro- 
phecy was altogether miraculous, and its fulfilment, in 
examples without number, takes away every pretext for 
incredulity. Miracles are never spoken of as common 
events, but as things entirely out of the common course 
of nature, and produced for some special end. This re- 
trogression of the heavenly bodies— and a similar event 
in the life of Joshua, were so far different from other 
miracles, that the effect was extended beyond the ob- 
servation of the persons for whom the mighty deeds 
were performed. Hence an opportunity was afforded to 
the enemies of the Jewish religion to contradict their 
public records had they attempted animposition. But no 
such question has come down to us. On the contrary, 
the history of the Chinese is said to speak of a day of 
uncommon length corresponding with the time of Joshua 
— And in the case of Hezekiah, Ambassadors came from 
Babylon, to congratulate him on his recovery, and “ to 
inquire of the wonder that was done in the land.” 

The honour of an embassy, however, from Babylon, 
and that too occasioned by a distinguished favour from 
the King of Kings was fatal to the pious monarch. The 
latent spark of human pride was awakened — all the 
splendour of his palace was displayed, the strength of 
his armoury, and his treasury — replenished by the spoils 
which the terrified Sennacherib had left in his camp — 
were exhibited to the Babylonish princes. 

We should have expected to hear him who had pub- 
lished a memorial of his sickness and an humble ac- 
knowledgment of the mercy which had restored him 


280 


Death of Hezekiah. 

— giving the glory of his riches to the Supreme Bene- 
factor — “ the Giver of every good and perfect gift.” 
But we read with pity, that “ his heart was lifted up” 
— “ that he rendered not according to the benefit receiv- 
ed” — wherefore his prophetic monitor now told him, that 
of his treasures nothing should be left — but the day should 
come when both they, and his children, should be taken 
away by the very people who had witnessed his vain 
glory. 

The remainder of Hezekiah’s life was exempt from 
any disturbance either foreign or domestic. His whole 
reign of twenty-nine years, having been highly benefi- 
cial to the nation, his death was deeply lamented, and he 
was buried with great pomp, in the highest place of the 
royal sepulchre beside the most illustrious of their mon- 
archs. (B. C. 698.) 

In the reign of Hezekiah, commentators place the 
prophecy of Nahum; for no date being prefixed, it can 
only be ascertained by internal evidence, and by a com- 
parison of one portion of history with another. Bishop 
Lowth, a most accomplished critic on Hebrew poetry, 
pronounces the book of Nahum “a complete and perfect 
poem, of which the conduct and imagery are truly ad- 
mirable.” In the first chapter, after celebrating, in lofty 
terms, the power, and the justice, and the mercy of Je- 
hovah, he promises deliverance to Hezekiah from the 
Assyrians, who having put an end to the kingdom of 
Israel, now menaced that of Judah. Then, turning to 
Nineveh, he denounces the ruin of “the bloody city,” 
which is all full of lies and robbery — “ whose merchants 
were multiplied as the stars of Heaven,” “ It shall come 
to pass,” cries the prophet, “ that all they that look upon 
thee, shall flee from thee, and say — Nineveh is laid 
waste; who will bemoan her?” 

In Hezekiah’s reign, we had the refreshing spectacle 
of an excellent son succeeding a most unworthy father. 
The picture is now reversed, and we are to behold all 
the glories of his wisdom, and the monuments of his 
piety, prostrated by a degenerate successor. Manasseh, 
not only went beyond the excesses of all the former kings* 
of Judah, but is said to have done worse than the hea- 
thens” who had been extirpated for their sins; filling Je~ 


Manassah and Jlmon. 


281 


rusalem, in the prodigality of his wickedness, with the 
blood of those who refused to comply with his detestable 
requisitions. Amongst these meritorious martyrs, the 
murder of the venerable Isaiah is believed to have cried 
aloud for vengeance on the polluted land. 

The inspired records inform us, that Isaiah prophe- 
sied more than sixty years, in the days of Uzziah, Jo- 
tham, Ahaz, and Hezekiah; but leave us ignorant of the 
time of his death. Tiaditions, which are credited by re- 
spectable commentators, represent him to have “been 
sawn asunder,” by Manasseh, whose guilt was aggra- 
vated beyond measure, by the circumstance of being the 
son-in-law of this inspired teacher! 

Charles. Dear mother, I almost fear to ask, what 
dreadful punishment was inflicted on such a monster? 

Mother. Chains and captivity in Babylon were his 
recompense — a recompense more lenient than he had 
earned; but deep repentance, in his dungeon, procured 
his pardon and restoration to Jerusalem; where he reign- 
ed thirty -four years afterwards, sincerely endeavouring, 
by the most religious care of his people, to atone for his 
crimes. Yet he could not obliterate the sad traces of 
memory: for when “he slept with his fathers,” he was 
refused a place in the “ sepulchre of the kings,” — an 
honour awarded only to the most virtuous of the race. 

Amon imitated the vices of his father Manasseh, but 
did not profit by the example of his consequent sufferings. 
Happily, his power was of short duration; for he was cut 
off* by some of his servants, when he had worn the crown 
of Judah but two years. These conspirators were imme- 
diately put to death by the people: but whether they had 
at this time, sufficient virtue to revolt from the murder 
of their king — or, whether his life was precious, because 
he gratified their idolatrous inclinations, we are not in- 
formed. The providential incident however, which made 
wav for the succession of Josiah, was a great blessing to 
the" nation. 

This young prince in his childhood evinced the most 
estimable disposition. He was but eight years of age 
when he was proclaimed king, — at twelve he commenced 
the destruction of every remnant of irreligion which 
Manasseh had neglected or Amon had revived; and in 
a a 2 


282 


Reign of Josiah . 

his eighteenth year, he proceeded with the greatest dili- 
gence and ardour to repair and purify the sacred temple. 

Fanny. With what pleasure would he have listened to 
the instruction of such a preceptor as the sublime Isaiah, 
had he remained till his day! 

Mother. That deficiency, however, was made up to 
him by Jeremiah, who was called to the prophetic office 
in the thirteenth year of Josiah’s reign, and continued 
his exhortations from that time to the final dissolution 
of the state. 

Whilst the ministers of the temple were assiduously 
engaged in searching all the chambers of that immense 
structure, that every pollution might be banished, and 
every part undergo the complete renovation commanded 
by the king, Hilkiah, the high priest, laid his hand acci- 
dentally on the original copy of the law, which ought 
always to have been kept beside the ark; but had, pro- 
bably, been put out of sight, into some remote corner, to 
preserve it from the exterminating fury of some one of 
their idolatrous kings. 

Such was the degeneracy of the Israelites at this pe- 
riod of their history, that the king himself, who, at his 
coronation, was directed to this book,* as the law by 
which he was to govern, seems to have been, in a great 
measure, ignorant of its contents: for when the secretary, 
or scribe, who was sent with the newly-found treasure, 
was reading it, in his presence, the penalties denounced 
upon transgressors threw him into the utmost conster- 
nation! Rending his clothes with the liveliest expressions 
of terror and grief, he sent directly to a prophetess, wife 
to the keeper of the wardrobe of the temple, to inquire 
how he might avert the wrath that was threatened in the 
book that had been found, and which he now feared would 
be poured out upon himself and his people, because 
“ their fathers” had not obeyed its injunctions. " Go,” 
returned Huldah, “ and tell the man that sent you to 
me: Thus saith the Lord — I will bring evil upon this 
place, and upon the inhabitants thereof, even all the 
words of the book which the king of Judah hath read, 
because they have forsaken me, and burned incense unto 


* See Deut. xyii, 18. 19. 


283 


fteign of Josiah. 

other gods. But to the king of Judah which sent you to 
inquire of the Lord, thus shall ye say to him — Because 
thy heart was tender, and thou hast humbled thyself be- 
fore the Lord, when thou heardest what I spake against 
this place, and the inhabitants thereof, that they should 
become a desolation and a curse, and hast rent thy 
clothes, and hast wept before me, I also have heard thee. 1 
saith the Lord — thou shalt be gathered into thy grave 
in peace, and thine eyes shall not see the evil that I will 
bring upon this place.” 

The effect of this gracious promise to the young prince, 
was not such as might have been expected in a youth, 
the possessor of a sceptre, and not more than twenty 
years of age. It did not lull him into indolent security; 
but rather animated him to greater activity in the ser- 
vice of his beneficent Judge. Without delay, he sum- 
moned the inhabitants of Judah “both great and small,” 
to appear at the temple, and there, surrounded by the 
Elders, and the Levites, he read aloud the whole “ book 
of the covenant,” then, himself giving the example, he 
required them to renew their engagement “ to keep these 
commandments, with all their heart and all their soul.” 

Fanny. The temple, though very large, certainly could 
not contain all the inhabitants of Judah. 

Mother. It is not reasonable to suppose that the whole 
population is intended in this passage. The words “great 
and small” may apply to different classes. The heads 
only of families might attend on this interesting occa- 
sion, a multitude of whom might hear while the speaker 
stood in a portico of the building. 

When this solemn ceremony was finished, the work 
of reformation proceeded with unremitting ardour, and 
the demolition, which Manasseh, after his restoration, 
had but begun, was completed. Indeed, when we see the 
extent and variety of the monuments of their devotion 
to idolatry — altars to the sun, and moon, and chariots 
and horses in honour of the sun, erected at the very “ en- 
trance of the house of the Lord,” we are prepared for 
the awful catastrophe which approached, and only won- 
der that it was suspended so long! 

The books of the Chronicles and Kings, relate many cu- 
rious particulars of all these vicissitudes in Israel, which 


284 


Reign of Josiah. 

I pass over without notice. One remarkable event, how- 
ever, of this period, I must not omit, because you are 
desirous to see the fulfilment of prophecies. In their 
journey through the provinces, the king himself taking 
the round with the priests whom he had appointed to go 
throughout the land, and remove every emblem of false 
worship, the sepulchres of the priests, whom Jeroboam 
had sacrilegiously consecrated, at Bethel, “of the lowest 
order of the people,” were discovered, and the altar on 
which they had burned incense, was yet standing. This 
was several ages after the prophecy which I related to 
you in the life of Jeroboam. Josiah was ignorant of the 
prediction, which had even mentioned him by name; but, 
in order to give a signal instance of his utter abhorrence 
of idolatry, he ordered the bones to be brought out of the 
sepulchre, and burnt upon the altar, thereby polluting 
it in the grossest manner, before it was destroyed. — Thus 
was that prophecy fulfilled to the very letter. Turning, 
accidentally, he saw another place of burial, having an 
inscription on the front, and inquired of his attendants 
what it meant. “This,” they replied, “is the sepulchre 
of the man of God, which came from Judah, and pro- 
claimed these things that thou hast done against the al- 
tar of Bethel!” “ Let him alone,” said the king, “let no 
man move his bones.” From Josiah’s taking this circuit 
through the land of Israel , it appears that he had some 
authority beyond the ancient dominions of Judah. Some 
Israelites yet lingered in their beloved land, although 
the great mass of the nation had been carried into Assy- 
ria, and these, perhaps, submitted to his sway. 

AH Judah, and every part of Israel to which the per- 
severing king had access, being thoroughly cleared of 
pagan altars, and images, and groves, and high places, a 
passover was held, at the legal season, which for pomp 
and solemnity, exceeded all that had been celebrated 
since the days of Samuel. 

From the time of this passover in the eighteenth year 
of Josiah’s reign, we have no account of his actions until 
the thirty-first; when his life was unhappily terminated 
by his imprudent opposition to the king of Egypt. There 
is every reason for believing that his administration was 
always upright. 


Death of Josiah. 


285 


In this interval the Medes and Babylonians having 
verified the prediction of the Jewish Seers,* by the de- 
struction of Nineveh, Babylon its ancient rival became 
" the queen of the east” — the sole metropolis of Assyria, 
and the centre of political power. The neighbouring 
states beheld the colossal empire with dismay, and Necho 
the king of Egypt resolved to check its growing great- 
ness by seizing on Carchemish, a considerable city on 
a branch of the Euphrates. The route of the Egyptians 
lying through the dominions of Josiah, that monarch, 
either indignant at the march of a foreign army through 
his empire, or actuated by a sense of obligation to Assy- 
ria, by whose clemency the eastern provinces had been 
held, since the restoration of Manasseh, took the fatal 
resolution to oppose their progress — and unhappily pe- 
rished in the attempt. Unhappily indeed, for his country 
— for the glory of Judah expired with the last of her re- 
ligious kings. 

The loss of this excellent prince was deeply felt by 
the whole nation, whose mourning was so great and uni- 
versal, that “the mourning of Hadadrimmon,”t the place 
where he received the wound of which he died, became 
a national phrase to express the greatest excess of sor- 
row. The prophet Jeremiah, especially, who had found 
in Josiah at once the pious pupil, and the princely pro- 
tector, foreseeing the evils which his successors would 
bring upon their people, and the train of calamities which 
awaited them, lamented his death in a pathetic elegy, 
which he composed for the public singers; and it con- 
tinued to be sung for ages in commemoration of his ex- 
traordinary virtues. 

Catharine. Is it not that beautiful strain which is 
called the Lamentations of Jeremiah? 

Mother. Some commentators are of that opinion; 
others suppose, that on Josiah, to be lost, and this which 
remains, to refer rather to the general desolation of their 
country, which is as clearly and particularly foretold, 
in this mournful song as it is in his prophecies. The 

* Especially Nahum and Zephaniah — see Newton on the Prophecies, 
vol. 1. p- 149. 

f Hadadrimmon, in the valley of Megiddo. 


286 Jerusalem taken by Necho. 

former opinion, however, may well be supported in the 
consideration of the vast importance of the life of Josiah 
to the welfare of the state, and the very different cha- 
racters of his sons, who were to disgrace a throne, which 
he had surrounded with splendour. 

Jehoahaz his son, had worn the crown but three months, 
when Necho returning, elated with success from his ex- 
pedition against Carchemish, and deriving a pretext 
from the hostility of the late king, despatched a party 
from Riblah in Syria into Judah, seized Jehoahaz, loaded 
him with chains and sent him to Egypt, where he ended 
his life! Proceeding then himself to Jerusalem, he ex- 
acted a tribute in gold and silver of the people, and set 
Eliakim a brother of the late king, upon the throne — and 
changed his name to Jehoiakim. 

Charles. I do not see how the poor Israelites, so 
continually drained by their enemies, were yet able to 
bear such enormous impositions. 

Mother. The public treasury was often exhausted— 
it seems now not to have been in a very flourishing state, 
for this tribute was raised by a rigorous taxation of all 
the inhabitants of the land. 

The new king was altogether destitute of the talents 
and virtues of his father — the people returned to their 
accustomed vices, and the prophets admonished them in 
vain. Habakkuk flourished at this time, and declared 
the sad consequences of their sins in the most affecting 
terms. Jeremiah especially, was commanded to go to 
the palace and remind the king that his father acted up- 
rightly, " therefore it was well with him” — and tell him, 
that unless he also did “ execute justice and judgment,” 
** and deliver the spoiler out of the hand of the oppressor 
— that he should be led away captive and see his native 
country no more;” and afterwards to go into the temple 
and declare, to the hollow-hearted worshippers, the judg- 
ments which their violence and injustice, their oppres- 
sion of the stranger, the widow and the orphan, their 
contempt of the sabbath, their covetousness and pride 
were bringing down upon the land — intreating them to 
repent and receive mercy and pardon, whilst yet it was 
offered! But so long as they were not charged with pro- 
faning the Sanctuary by setting up idols in the place of 


Jeremiah’s Misssion . 


287 


Jehovah, the priests considered immorality but a venial 
crime, and quickly pronounced a sentence on the man 
who had dared to devote that august edifice to destruc- 
tion. Undaunted however, by their menaces, he told 
them, he was in their hands and they might do as it 
pleased them, to him, — “ but know ye for certain,” ad- 
ded he, “that if ye put me to death, ye shall bring inno- 
cent blood upon your heads, and upon this city; for of a 
truth Jehovah hath sent me unto you to speak all these 
words in your ears.” “ Therefore now amend your ways, 
and obey the voice of the Lord your God, and he will 
repent him of the evil that he hath pronounced against 
you.” Several princes and elders, who, (fortunately for 
the prophet,) were present, interposed in his behalf — 
although about the same time they united with the re- 
probate king in bringing back another prophet, from 
Egypt, whither he had fled for security, and put him to 
death, for having declared the same things! 

Nor was this faithful minister contented with reveal- 
ing these general indications of the wrath of heaven 
against this obdurate people; but with a solicitude for 
his countrymen more ardent as they became more callous 
to his pathetic exhortations, and more obstinate in their 
sins, he told them, that Jehoiakim their king, should die 
without pity — “and be cast forth beyond the gates of 
Jerusalem,” without respect to his exalted rank, or the 
common decency of a grave! and moreover that his suc- 
cessor with all his family should be carried away to 
Babylon, and all Judah go into captivity. Nevertheless, 
that the purposes of Providence in the preservation of 
that “peculiar people” might be answered, he comforted 
the faithful few, with the assurance, that they should 
never be scattered amongst the nations to the total de- 
struction of their name — but return to their own land 
after seventy years of correction for their sins. 

Fanny. Did all this make no impression on the har- 
dened monarch or his court? 

Mother. No other than to provoke them to imprison 
the courageous prophet, on the accusation of favouring 
the king’s enemies, and disheartening the people from 
defending the city against Nebuchadnezzar, king of Ba- 
bylon, who, by the death of his father, had fallen heir to 


288 Jerusalem taken by Nebuchadnezzar. 

a vast empire, containing Chaldea, Assyria Syria, and 
Palestine,* and having extended his conquests and beat- 
en the king of Egypt, was now invading Judea. 

Catharine. The prophecies of Jeremiah and Isaiah 
particularly, containing a great many separate predic- 
tions, could not all be delivered to the people at large 
— by what means then did they become acquainted with 
them? 

Mother. After they had been orally delivered, the 
prophet himself wrote a copy, and put it up at a public 
gate of the temple, for the inspection of every passenger. 
Whilst Jeremiah was in prison he was commanded by 
God to collect all that he had delivered from the com- 
mencement of his ministry and copy them into one roll. 
Having done this, he sent Baruch a scribe, to read it to 
the whole assembled people, on the annual day of atone- 
ment. The following year the city was taken, the tem- 
ple plundered, and great numbers of people were sent 
off' to Babylon, amongst whom were several princes of 
the royal family. The king himself was put in irons, but 
released on his promise of fidelity to Nebuchadnezzar. 

With the captives an order was sent to Babylon, to 
select some of the most intelligent and handsome youths 
for the personal service of the king, and immediately 
to commit them to masters of the laws and language of 
the Chaldees, that they might be qualified for their dis- 
tinguished lot. 

The famous Daniel and his companions Hananiah, 
Mishael and Azariah, more familiar to us, under the 
names they received from their conquerors, of Shadrach, 
Meshech and Abednego, were amongst the favoured 
scholars. 

These events occurred in the fourth year of Jehoia- 
kim. The king being now a vassal to the crown of Bab- 
ylon, his princes carried into slavery — his dominions 
under tribute, and other circumstances corresponding 
with Jeremiah’s prediction of the seventy years captivi- 
ty of Judah, have deckled some of our best chronologers 
to date its commencement from this first capture of the 
city by Nebuchadnezzar. 


Prideaux, Vol. 1. p. 52 


Jeremiah’s roll burned . 


289 


Catharine. Did the prophet himself so explain these 
events to the king? 

Mother. It does not appear that he did; but he con- 
tinued his entreaties with both people and prince to 
“ turn every one from his evil way” and avert the wrath 
of heaven from their afflicted country. And when we 
read over the eloquent pleadings of Jeremiah, to us they 
seem resistless. But the corrupt habits of the Jews 
were too deeply rooted to be changed. They were wil- 
ling however to pay a price for their darling indulgen- 
ces, and accordingly appointed a solemn fast, to deplore 
their calamities. The indefatigable pastor, now liberated 
from his prison, took advantage of another season of ap- 
parent humiliation, and when a great concourse of per- 
sons were assembled, he sent Baruch up to the temple 
to read a second time publicly, the awful judgments 
which threatened their devoted land, and the merciful 
invitations to return to their heavenly Father. Neither 
the king nor his councillors were present, but they 
were speedily informed of what was passing in the court 
of the temple: the latter were alarmed, and, summoning 
the orator into their chamber, respectfully listened 
whilst he read the roll, and then advised him to conceal 
himself together with the prophet, until they should try 
its effect upon the monarch. 

It would seem hardly possible that Jehoiakim should 
yet be unmoved, by what had already come to pass, and 
the yet more frightful aspect of the future. But so it 
was; — hastening on his own ruin, indignation alone was 
excited, and the sacred roll was committed to the 
flames by the hands of Jehoiakim himself, and an order 
immediately issued for the apprehension of Jeremiah, 
and his secretary; but already concealed by their friends, 
they escaped from his meditated violence. 

The burning of the roll was but an aggravation of Je- 
hoiakim’s guilt. To us the loss is repaired by a second 
copy, dictated by the prophet and written by his sec- 
retary, containing the same words, and also much addi- 
tional matter. I his second roll was laid up with the 
national archives, and is that book of Jeremiah which has 
been handed down to us. 

Notwithstanding all these convincing evidences 
B b 


290 Jehoiakim slain — Zedekiah crowned . 

of his impending fate, the king of Judah continued to 
harden himself in iniquity, and in three years provoked 
Nebuchadnezzar, to send another army against Judea, 
which harrassed them for three years. Jehoiakim was at 
length slain, and his dead body contemptuously cast 
out of the city gates without burial, after a turbulent 
and inglorious reign of eleven years; thus fulfilling liter- 
ally, the prophecy of Jeremiah.* 

Jehoiachin, his son, ascending the throne, and the 
city still more closely besieged, after having been three 
short months amused with the semblance of a crown, 
he was compelled to take leave of his palace and deliver 
himself up with his mother, his princes, and his servants, 
to the conqueror, whence he was carried in chains to 
Babylon! On this second capture of Jerusalem, the pal- 
ace and temple were despoiled of their treasures, many 
of the golden vessels were seized and cut in pieces, and 
all the nobility, the army, and artificers, to the number 
of eighteen thousand persons, (three thousand having 
been sent out of the country before the fall of the city) 
were carried away, leaving only the meaner classes of 
the people. (B. C. 599.) Over this miserable remnant 
Mattaniah the uncle of the late king, was constituted a 
sort of chief, with the empty title of king, and his name 
was changed to Zedekiah. This name, signifying the jus - 
tice of the Lord , was designed to keep him in mind of the 
vengeance that would follow his violation of the oath, 
which had bound him a vassal to Babylon. 

Catharine. What became of the prophet Jeremiah; 
was he included in this sad deportation of the principal 
men of Jerusalem? 

Mother. He was still left by Providence to serve an 
unworthy master. The Babylonians having left Jerusa- 
lem, a deputation came from several neighbouring kings, 
all tributaries of the great Nebuchadnezzar, to engage 
Zedekiah in a revolt from that monarch. Whereupon Je- 
remiah was commanded to make “ yokes and bands” and 
send them by the ambassadors to their several masters, 
commanding them to say when they delivered these ex- 

* “ In the last year of Jehoiakim’s reign was born Cyrus, the fa- 
mous founder of the Persian monarchy, and the restorer of the Jews to 
their country, their temple, and their state .”— Prideaux 


Ezekiel in Babylon, prophecies. 291 

pressive emblems that" the Lord of the whole earth had 
given their dominions to the king of Babylon” — that 
submission would be beneficial to their people, but on 
the contrary, revolt would involve them in utter ruin. 
And by the same arguments he persuaded the king of 
Judah not to listen to those who would but hasten his 
destruction. 

Catharine. Of what use was the advice of Jeremi- 
ah to idolators unacquainted with the Supreme Being in 
whose name he addressed them? 

Mother. It did not indeed produce obedience to his 
commands, but these divine messages, together with their 
continual intercourse with the Jews, were calculated to 
show them the difference between their graven images 
and the supreme Jehovah, and left them without excuse 
when the predictions were fulfilled. 

A messenger from Zedekiah to the king of Babylon in 
the second year of his reign, afforded an opportunity to 
the active and benevolent Jeremiah to write to his un* 
happy countrymen, expostulating with them on the folly 
with which they had listened to those who falsely pro- 
phecied a speedy restoration to their own land; assuring 
them, the appointed seventy years would not be dimin- 
ished, and advising them, to consider themselves as 
settled inhabitants in the dominions of the conqueror, 
and ameliorate their deplorable misfortune as well as 
they could, by application to business and obedience to 
the laws. 

And farther to console them in their present suffer- 
ings, and give them confidence in his advice, in the 
fourth year of Zedekiah, he wrote that ample prediction 
of the fall of their oppressors by the Medes and Per- 
sians, which we have in the fifty-first chapter of Jere- 
miah; and sent it into Babylon, with a charge to the 
messenger to read it publicly, on the bank of the 
Euphrates, and then binding it to a stone, to cast it 
into the river, denoting by this significant action, that 
so Babylon should sink, to rise no more! 

In the fifth year of Zedekiah, the miserable captives 
were comforted by an eminent prophet amongst them- 
selves, Ezekiel, who had been carried from Jerusa- 
lem with king Jehoiachin. He was this year commis- 


292 Deceit of the Israelites. 

sioned to preach resignation to his countrymen; and to 
promise to the penitent, a return to their own land. The 
subsequent fall of Jerusalem, the dreadful end of Zede- 
kiah, and the utter desolation of the whole land of 
Israel, were revealed to Ezekiel, about this time. 

The utter ruin of Judah being the determined object 
of the insatiable Nebuchadnezzar, in the ninth year of 
Zedekiah’s reign, Jerusalem was again menaced by an- 
other Babylonish army. The inhabitants in great con- 
sternation made a show of repentance by a partial 
reformation of the abuses in which they had long indul- 
ged. 

The near prospect of servitude to themselves, now 
brought them to reflect on the injustice they had exer- 
cised towards their servants, whom they had detained 
beyond the seventh year, the time of release prescribed 
by the Mosaic Law. In a moment of terror these injured 
persons obtained the liberty to which they were entitled, 
and both the king and the people entered into a formal 
covenant,* to revive the neglected institutions of their 
still venerated Legislator. But the apprehended siege 
being suspended awhile by the march of Nebuchadnez- 
zar against the neighbouring princes, who together with 
Zedekiah, had manifested a disposition to rebel against 
their tyrant, no sooner was the pressure removed, than 
the liberated servants were again brought into bondage 
by their late masters! 

Once more the intrepid Jeremiah was commissioned 
by the Moral Governor of the world, to tell the hypo- 
critical king, that for this gross act of perjury and" op- 
pression, in refusing liberty to their brethren — “ liber- 
ty was proclaimed to the sword,. to the pestilence, and 
to famine,” — “ that the king of Babylon should return, 
Zedekiah and his people be given into his hand; and 
their cities be burnt with fire, and remain without an in- 
habitant.” 

Disheartened, at length, by the total insensibility of 
both king and people, and knowing that the evils he had 
been threatening for more than forty years, were now 

* A covenant was made by dividing an animal in two parts, and the 
covenanting parties passing between the separated parts. 


Jeremiah imprisoned. 


295 


last approaching, the prophet determined to abandon 
them to their fate, and provide for his own safety by re- 
tiring to Anathoth, his native city. But, always obnox- 
ious to the resentment of the people by the faithful dis- 
charge of his duty, his quiet departure was now made 
the pretext for seizing him as a deserter to the Chalde- 
ans, insulting him even with blows, and confining him 
in the house of one Jonathan, a scribe — which was at 
that time the common jail of Jerusalem. 

Chahles. What do you mean by a scribe? 

Mothei:. A scribe, in the commonwealth of Israel, 
was equivalent to a lawyer with us. They were the ex- 
pounders of the law, and writers, as we see, in the 
instance of Baruch, who wrote the prophecies from the 
dictation of Jeremiah. 

Before the conclusion of this ninth year of Zedekiah, 
the appearance of a Chaldean army before the walls of 
Jerusalem convinced him of the wickedness and folly 
of wasting that time in the persecution of the prophet, 
which ought to have been employed in providing against 
an enemy whose perseverance and power he had al- 
ready experienced. The city was rigorously besieged, pro- 
visions soon became scarce, and the terrified king whom 
no argument could move, whilst he wickedly believed 
himself secure, had Jeremiah brought from the prison, 
to try whether he would yet sooth his apprehensions by 


ing “ smooth things*” 



The divine oracle varied not — Zedekiah was to fall 
into the hands of the king of Babylon: but adversity 
which is seen to soften the most obdurate, inclined him 
to listen to the entreaty of the prophet not to remand him 
to the common jail of felons; he was therefore confined 
in the guard-house of the court — and allowed a daily- 
portion from the scanty stock of bread which yet remain- 
ed to flatter their delusive hope of resisting the mighty 
monarch with success. This favour however was with- 
drawn, when pestilence and famine spreading universal 
distress over the mourning streets of Jerusalem, he was 
again called upon for a word of hope and comfort from 
the Lord. No abatement or disguise of the unalterable 
decree being allowed — nor any alternative but to per- 
ish in the city, or to save their lives, by going out, and 


Bb 2 


294 


Capture of Zedekiah. 

surrendering themselves to the besieger, the exaspera- 
ted princes denounced their best friend, as an enemy to 
his country, who weakened the hands of her defenders 
by his terrifying predictions, and threw him into a deep 
and noisome dungeon, where he must have perished in- 
evitably, but for the compassion of one of the king’s ser- 
vants, who obtained for him the privilege of a transfer 
to his former prison. 

Whilst the holy city was in this miserable state, Eze- 
kiel in Babylon, declared the judgment of God against 
the proud city of Tyre, for exulting in the calamities of 
his fallen people, not less than for their own luxury and 
pride, and foretold the same destruction to them, from 
the same unrelenting hand. 

About this time another triumph of Nebuchadnezzar 
was revealed to Ezekiel — the entire conquest and deso- 
lation of Egypt — Egypt, one of the most ancient and 
celebrated of nations, the cradle of learning, yet the nur- 
sery of superstition and idolatry the most monstrous, 
that ever debased the known world, or exhibited the 
weakness of the human intellect. 

Catharine. Prophecy is a most interesting subject: 
whenever you speak of a prediction I wait with impa- 
tience to hear of its accomplishment. 

Mother. The annals we are studying affords me 
many opportunities of gratifying your desire, as you 
have seen in many instances. In our brief view of the 
Jewish history, I notice chiefly such prophecies as illus- 
trate the leading fact — the constant and visible interpo- 
sition of Providence in the affairs of this remarkable na- 
tion. 

We left Zedekiah, the last descendant of David that 
ever wore a crown, in trembling apprehension of his im- 
pending fate. Deaf to the entreaties of Jeremiah, to 
throw himself on the mercy of the conqueror, he per- 
sisted in defending Jerusalem, about a year from the 
beginning of the siege. Their provisions being then ex- 
hausted, and the enemy in possession of one gate of the 
city, the despairing king collected his family and chief 
warriors, and attempted to escape towards Jordan by 
night, by a private way through his gardens. lie was 
overtaken in the plains of Jericho, seized, and carried 


Gedaliah protects Jeremiah. £95 

immediately toRiblah, where the king of Babylon then 
held his court. 

His rebellion and perseverance had exasperated the 
tyrant, and his obstinate contempt of the prophet’s 
gracious messages left him nothing to hope. His sons, 
and his officers, were slain in his presence, his own eyes 
afterwards being put out, he was sent to Babylon in 
chains, and ended his life in a prison; circumstantially 
fulfilling the prediction of Ezekiel, that he should die 
in Babylon, though he should not see the placel (B. C. 
588 .) 

The rage of the Chaldeans now fell on the holy city. 
The houses, the palaces, and walls were either burned, 
or levelled with the earth. Nor did their magnificent 
temple obtain more consideration. The silver, the brass, 
and the gold, that had been lavished in decoration, with 
every thing valuable that could be found, was carried 
away, and the sacred edifice itself was left a heap of 
ruins! 

But these barbarians, who did not venerate the tem- 
ple of Jehovah, paid much respect to his prophet Jere- 
miah, whilst they were either slaying or sending into 
captivity the inhabitants of both town and country. — 
Either mistaking his advice to the fallen king, as an 
intended service to their master, or subdued by the 
majesty of his inflexible virtue, they obeyed the com- 
mand of the heathen monarch to take him out of his 
prison — furnish him with necessaries, and leave him at 
liberty to choose his own dwelling, if he would go into 
Babylon, he was promised sustenance and protection — 
or if he chose to remain in his own country, he might 
at will select the place of his residence. His country 
though in ruins, being preferred, he was sent to Gedali- 
ah, who had been appointed governor of the vanquished 
land, with a charge to make the venerable sage the ob- 
ject of his particular care. 

Fanny. Of what use was a governor in aland strip- 
ped of its inhabitants? 

M other. The fertile fields of the “delightful land” 
were yet covered with grain: the famine which contribu- 
ted to the ruin of the rebellious city, was occasioned by 
the straitness of the siege — not by the poverty of 


296 


Gedaliah assassinated. 


the country* although it had suffered by the ravages of 
a hostile army. The vine and the olive tree, yet yield- 
ed their fruit: and to gather these in their season, as 
many as were necessary of the meanest of the people, 
from whom Nebuchadnezzar apprehended no ambitious 
projects, were suffered to remain under the government 
of Gedaliah, who generously assured them of protection. 
But ambition, it would seem will never want a place to 
imagine her mischievous schemes. Whilst the late war 
had more or less agitated the whole country, many of 
its inhabitants, together with small bands of the broken 
army of Zedekiah, had fled into the neighbouring states. 
Many of these, when they heard that the Chaldean 
troops had retired, and that a man of probity was ap- 
pointed governor, returned to their homes, and promi- 
sed allegiance to the king of Babylon. But unfortunate- 
ly for them, a prince of the royal blood named Ishmael, 
who had taken refuge with the king of Ammon, a tri- 
butary likewise of Babylon, was encouraged by that 
prince, to obtain the supremacy of Judah, by the mur- 
der of Gedaliah. With this design he came with a num- 
ber of the refugee officers, to visit the viceroy at 
Mizpah, where he had fixed his residence, affecting 
submission to their ruler, and whilst they were court- 
eously received and entertained at his table, the unsus- 
pecting governor fell a victim to their treachery! The 
chief number of the people who had returned into Judah 
being absent from Mizpah gathering the vintage, all 
who remained about the person of Gedaliah, both Jews 
and Chaldeans, were also put to death. Instead howev- 
er of prosecuting his claim to the crown, the fears ot 
Ishmael now prompted him to take all the women and 
children, amongst whom were the daughters of Zedeki- 
ah, who, in the confusion of his flight had been separa- 
ted from their father, and fly with his party into Egypt. 
Here again, the aged Jeremiah, was taken prisoner, and 
carried off by the assassins, but before they had proceed- 
ed far on their march, they besought him to supplicate 
heaven in their behalf, solemnly declaring they would 
obey his directions. Nothing however was less their in- 
tentions, for when they received in answer, a command 
to remain in their native country, and a promise ofmer- 


297 


Jeremiah dies in Egypt . 

cy and favour if they did so — they contemptuously re- 
plied, that this was not the voice of Jehovah, for they 
had prospered when they burnt incense to “ the queen 
of heaven,” and therefore they would resort to her 
altars in Egypt. To Egypt therefore they went, taking 
the prophet along with them — but not without being 
told, that the impious idolatry they still cherished in 
their hearts, had brought upon them all the evils they 
lamented — that famine and the sword should not 
cease to visit them in Egypt, until they were humbled 
— and that Pharoah himself should be given into the 
hand of his enemies. 

From this descent into Egypt, Jeremiah is no more 
spoken of. That he died in Egypt seems certain; for he 
was far advanced in years at this time. Profane authors 
assert, that he was stoned to death by his countrymen, 
for troubling them with his preaching against their hea- 
thenish practices; others impute his death to Pharoah, 
because he foretold the downfall of his kingdom. 

Thus the government of the Israelites was completely 
dissolved, about nine hundred years after they were 
collected into a nation by Moses; and had possessed the 
“promised land” eight hundred and sixty years, 

From the time of this complete conquest of the Holy 
Land, this venerable people have never become again, 
independent. The two tribes — those of whom we have 
last spoken, were restored to their country at the end of 
the appointed seventy years, as we shall see by and by. 
They were indulged with a subordinate government of 
their own: but they were subjected successively, to the 
Babylonians, the Persians, the Macedonians — and lastly 
to the Romans. They are now, as well as their brethren, 
the Israelites, scattered throughout the world, 


DANIEL* 


Mother. Whilst their native country was thus fall- 
ing into ruin, the Jewish captives Daniel, Hannaniah, 
Mishael and Azariah, were advancing to eminence in 
Babylon. (B. C. 607.) They were selected from the prin- 
cipal families of Judah for the beauty of their persons, 
and educated for the personal service of the monarch. 
Their progress in the language and science of the Chal- 
dees, together with the virtue and piety of their character 
had obtained the respect of the officer who had them in 
charge — when the court was thrown into great agitation 
by a dream of Nebuchadnezzar’s. 

Something of momentous aspect was impressed on his 
imagination while he slept — his repose was disturbed, 
but every trace of the vision had escaped! In vain he 
endeavoured to recall the portentous idea; and in vain 
he demanded of his magicians, his astrologers, and his 
sorcerers at the peril of their lives, both the dream and 
its interpretation. Neither learning, nor fraud, bringing 
relief to their perilous condition they ventured to remon- 
strate against the arbitrary requisition — professing hum- 
bly their readiness to interpret, if the dream itself were 
related to them. But it was gone — nor could the honours 
promised as the reward of their skill, induce them to 
venture on the dangerous project of invention, where 
the possible recollection of their master might detect 
the artifice and involve them in destruction. The mighty 
despot of Asia accustomed to speak but to be obeyed, 
became furious by disappointment, and immediately is- 
sued an order to put all the wise men of Babylon to death! 

♦To preserve the chronological order of the history, we must here 
abandon the plan which has hitherto been pursued, of taking the books 
as they are arranged in our bibles. It is obvious that even the chapters 
are in a few instances, not disposed chronologically: for example, the 
seventh and eighth chapters of Daniel should precede the fifth and sixth. 


Nebuchadnezzar* s Dreajn. 299 

The high reputation of Daniel and his companions for 
wisdom brought them within the merciless scope of the 
decree, nor did their virtues afford a plea of indemnity. 
But Providence, their director and shield, inspired Da- 
niel with a pious hope of saving both the injured ma- 
gicians and themselves. Time therefore, to consider the 
king’s demand was requested' of Arioch, the captain of 
the guard, who came to arrest them — and the request 
was granted. Their united prayers for divine illumina- 
tion were answered, and Daniel was brought into the 
royal presence to dissipate the harassing anxiety of Ne- 
buchadnezzar. “Art thou able,” demanded the impe- 
rious king, “ to make known both the dream and the in- 
terpretation?” “ No human penetration, O king,” replied 
the modest youth, “ could discover thy dream, but there 
is a God in heaven, the revealer of secrets, who has pre- 
viously revealed it unto me — though not for any merit 
of my own, but for the benefit of others.” 

Prefaced by the revelation of a fact distinctly remem- 
bered by the monarch, that before he slept, his mind had 
been ruminating on his conquests, and their bearing on 
the affairs of other kingdoms — his attention was obtain- 
ed whilst the orator, proceeded with heavenly wisdom, 
to portray in vivid lines the faded vision. A splendid 
image, as in his dream, seemed to stand before the per- 
turbed king. Formed of four different metals, each de- 
creasing in value from the head of gold to the feet of 
iron — it was explained by Daniel to represent the king- 
dom of Babylon, transcendant in grandeur, or perhaps 
first in point of time, and three others/ inferior, which 
should successively arise in the latter days.” “ And whilst 
in his dream he gazed on the mysterious image, a stone,” 
continued the prophet, “was cut out without hands, 
which smote the image upon his feet which were of iron 
and clay, and broke them to pieces. Then was the iron, 
the clay, the brass, the silver and the gold, broken to 
pieces together, and became like the chaff* of the summer 
threshing floors; and the wind carried them away that 
no place was found for them, and the stone became a 
great mountain, and filled the whole earth.” 

* The Medo-Persian, or the Medes and Persians— the Macedonian* 
—and the Homans. 


300 Advancement of Daniel. 

The mystical mountain which Daniel interpreted to 
be a heavenly kingdom, which should “ last forever,” 
concerned the haughty monarch but little, whilst the 
head of gold represented himself, pre-eminent in splen- 
dour— “a king of kings, to whom the God of heaven had 
given power and strength and glory.” He was awed in- 
deed in the midst of his exultation, and acknowledging 
the omniscience of the God of Daniel, prostrated him- 
self before his messenger, and commanded his servants 
to bring incense and offer it to him. Nor did he stop at 
these impious honours, but gave him great presents and 
made him ruler of the whole province of Babylon! His 
friends too, Meshach, Shadrach and Abednego, at the 
request of Daniel, were advanced to posts of honour in 
the provinces. 

Catharine. How did the proud Babylonians endure 
the advancements' their captives, whom they would very 
naturally hold in contempt? 

Mother. They saw it with indignation and envy, no 
doubt, for we find them laying hold of an opportunity 
afforded by the vain glory of the monarch soon after, to 
ruin his new favourites. 

An immense image of gold being set up by Nebuchad- 
nezzar, in the plain of Dura, and consecrated as an ob- 
ject of religious worship, with great ceremony, in the 
presence of all the nobles of Babylon, the royal procla- 
mation commanded his subjects of all languages and 
nations, to fall down and reverence the golden image, 
whensoever they “should hear the sound of the cornet* 
flute, harp, sackbut, psaltery, and dulcimer, and all kinds* 
of music,” on the penalty of being cast into a burning 
furnace. The unhappy Jews who were ever prone to 
idolatry in the days of their prosperity, and had ever 
returned to their own omnipotent Jehovah in adversity, 
now completely cured of their passion for the gods of 
the nations, were soon represented by their enemies, as 
contemners of the royal proclamation; particularly Sha- 
drach, Meshach, and Abednego, as the most obnoxious 
amongst the captives, because they partook of the honours 
and emoluments of the state. Nebuchadnezzar, the 
greatest potentate of the east, would not endure oppo- 
sition to his will, yet with a show of justice to the ac- 


Shadrach, Meshach, and doednego. 301 

cused, he commanded them to be brought into his pre- 
sence, and inquired of them if they had refused to wor- 
ship the image he had set up, reminding them of the pe- 
nalty, and defying the power of that God, to whom they 
might look for deliverance. 

With the constancy of determined virtue, they an- 
swered the king that they would bow down to no idol 
whatsoever, but if they must suffer for their religion, the 
God whom they served was able to deliver them; and in 
him they would put their trust. This bold declaration 
provoked an immediate order to bind these three men 
hand and foot, and cast them into the furnace heated 
seven times hotter than usual. The furious anger of the 
affronted king admitted of neither palliation nor delay; 
but what was his astonishment and that of the princes 
and nobles who surrounded him, when they beheld the 
objects of their rage walking unhurt amidst the fiery 
furnace, and with them a figure of celestial brightness! 
Subdued for a moment by a sentiment of mingled awe 
and terror, the mighty monarch advanced to the mouth 
of the furnace exclaiming, “ye servants of the most high 
God, come forth, and come hither” — “ Blessed be the 
God of Shadrach, Meshach, and Abednego, who hath 
sent his angel and delivered his servants that trusted in 
him.” To this candid ascription he added an edict— 
“ That every people, nation, and language which speak 
any thing amiss against the God of Shadrach, Meshach, 
and Abednego, shall be cut in pieces, and their houses 
shall be made a dunghill, because there is no other God 
that can deliver after this sort.” 

Fanny. It would seem scarcely worth while to ask 
whether Nebuchadnezzar was not now converted to the 
worship of one God? 

Mother. Not yet: for a proud heart confirmed by an 
erroneous education is strong enough to erect a barrier 
even against a miracle. But it is believed that the last 
event which is recorded of his life, affecting him perso- 
nally, made a permanent impression. 

Nebuchadnezzar, the greatest warrior of his age, was 
now the undisputed master of all Syria, Palestine, and 
Egypt, and the celebrated cities of Nineveh and Tyre 
having likewise submitted to his arms, the conqueror 
C o 


302 


Nebuchadnezzar* s dream , 


was in peace and at leisure to embellish and strengthen 
the metropolis of his great empire. The wonders of Ba- 
bylon are more like fairy tales than reality, yet their ex- 
istence is not questioned, for they are very particularly 
described by ancient writers. You have read of the pro- 
digious walls of Babylon, and her hanging gardens, which 
were amongst the wonders of the world, and have never 
been surpassed; her canals, and her palaces, and her su- 
perb temple of Belus, in which were placed the sacred 
vessels obtained by the plunder of the sanctuary at Je- 
rusalem. I will not detain you by repeating what has so 
often been described, but proceed to the fall of this great 
prince from the eminence on which he stood after all 
these great works were completed. 

About this time he is represented to himself in a 
dream, under the figure of a magnificent tree, high and 
extending, whose branches afforded provision and shade 
for every creature under heaven! Whilst he gazed on 
the tree, he saw in his dream “a watcher and an holy 
one come down from heaven,” and command the de- 
struction of the tree and the dispersion of the beasts and 
the fowls that reposed under its shadow, or had their 
dwelling in its branches. “Nevertheless” continued the 
angel, “ leave the stump of his roots in the earth, and 
let it be wet with the dew of heaven, and let his portion 
be with the beasts in the grass of the earth. Let his heart 
be changed from man’s, and let a beast’s heart be given 
unto him; and let seven times pass over him. To the 
intent that the living may know that the Most High ru- 
leth in the kingdom of men, and giveth it to whomsoever 
he will, and setteth up over it the basest of men.” The 
wise men, as on a former occasion, were summoned to 
relieve the consternation of the king — but none could 
interpret the portentous dream, until Daniel was called 
in. Inspired by a prescience unknown to the Chaldean 
impostors, he saw the decree against Nebuchadnezzar, 
and would have declined an explanation: but at length 
he told him that the tree represented himself, “ whose 
greatness reached unto heaven and his dominion to the 
ends of the earth;” that he was to be driven from the 
dwelling of men, to eat grass with the beasts of the field, 
until he should know that the Most High was the Su- 


Punishment of Nebuchadnezzar . 303 

preme Ruler of kingdoms. And whereas the stump being 
left in the earth was an intimation that he should return 
to his throne — Daniel ventured in the conclusion, re- 
spectfully and affectionately, to advise him to “ repent 
of his sins and show mercy to the poor” if he might 
peradventure avert the dread sentence! 

Nebuchadnezzar seems not to have been moved, for 
at the end of the year as he walked on a terrace, exulting 
in the splendour of his capital and exclaiming, “ Is not 
this great Babylon which I have built by the might of 
my power, and for the honour of my majesty!” he was 
suddenly bereft of his senses, and either wandered into 
the forests, or was driven out by his servants, who were 
probably rejoiced to get rid of a master who had oppress- 
ed them to aggrandize himself. Seven years however 
he remained in the fields. His reason then returned, and 
he was restored to his throne, confessing that God, the 
Most High was the Sovereign Disposer of kingdoms and 
the Ruler of the universe! (B. C. 563) 

Fanny. Did he not relapse into idolatry? 

Mother. We have no further account of Nebuchad- 
nezzar: but it is believed that he did not, for this story 
of his chastisement and repentance is given by his own 
hand; and he lived but one year afterwards: having reign- 
ed forty-five years. 

Evil- merodach, the son of Nebuchadnezzar, succeeded 
to the throne of Babylon, of whose reign but one act is 
recorded in scripture. This was the liberation of the 
captive king of the Jews, Jehoiachin, from his prison, in 
the sixty-third year of his age. Thirty-seven years of 
confinement had probably rendered the unfortunate mo- 
narch indifferent to the pleasures and charities of life. 
Such, however, as Evil-merodach could give, he bestowed: 
a seat at the table of his master, and an establishment 
suitable to his rank, together with the precedence of all 
other princes and nobles then at the court of Babylon. 

Catharine. By what motive was the new king in- 
duced to show so much kindness to a man who had been 
so inhumanly treated by his father? 

Mother. Tradition ascribes it to his having con- 
tracted a friendship for the royal captive, whilst he was 
himself confined in the same prison, by his sire, Sym» 


SO 4 


Visions of Daniel. 

pathy we know, is the very natural result of similar 
sufferings. The munificence of the king of Babylon to 
Jehoiachin was certainly not the effect of his native 
disposition, for historians describe him as so vile that 
even his own relations conspired with his subjects to 
put him to death when he had reigned but two years! 

The chief object of the Old Testament being to re- 
cord the history of the Jews, that of other nations is 
mentioned but incidentally as they were connected with 
that most favoured people. 

The reign therefore of one king of Babylon occupy- 
ing four or five years after the death of Evil-merodach 
is passed over without notice, and the story of Daniel 
is resumed in the reign of Belshazzar, the grandson of 
Nebuchadnezzar. 

In the first year of Belshazzar the revolutions of em- 
pires, which had been revealed to Nebuchadnezzar 
under the emblem of a great image of various metals— 
was repeated to Daniel in a dream, under the similitude 
of four wild beasts, denoting by their different disposi- 
tions the prevailing characters of the several nations 
which should subvert, and succeed one another. 

Again in the third year of Belshazzar, the conquest of 
the mighty empire of Babylon by the Persians, and the 
subsequent dominion of Alexander the Great, were ex- 
hibited in a vision to Daniel as he walked in one of the 
royal palaces at Shushan beside the river Ulai.* (B. C. 
553.) “ So likewise Ezekiel saw visions by the river of 
Chebar observes Bishop Newton “ as if the holy spirit 
had delighted to manifest itself in such retired scenes: 
and the gifts and the graces of the spirit are often in 
scripture language described by the metaphors of springs 
and streams of water, than which nothing was more agree- 
able and refreshing in hot and dry countries.” 

That Daniel was still in the royal service appears 
from the effects which he says in his account of these 
astonishing visions, especially the latter, were produced 
by them. It is said that he fainted, became sick, and 

* See Newton on the prophecies, vol. i. p. 283. where the reader 
will find a full exposition of the visions of Daniel. 


305 


The writing on the wall. 

was unable to attend to the “ king’s business” for some 
days. 

But Belshazzar, devoted to his pleasures, whilst the 
conductofthe state was directed by^Nitocris, his mother, 
a lady ot superior wisdom and courage, was unacquaint- 
ed with the value of his minister. A war with the Per- 
sians was bequeathed to him by his father, and was 
conducted by the queen-mother with great spirit, du- 
ring the whole reign of Belshazzar. Babylon at length, 
a city impregnable as it seemed from its stupendous for- 
tifications?— Babylon itself, was beseiged by the celebra- 
ted Cyrui — and the time was at hand when the judg- 
ments denounced by the prophets Isaiah, Jeremiah, 
Habakkuk, and Daniel, were to overwhelm it. Human 
prudence or power, in the balance against these, were 
but as chaff before the wind! The impious prince, how- 
ever, as confident as careless, made a splendid enter- 
tainment for his nobles on an annual festival, and 
profanely decorated his tables with the sacred vessels 
of gold from the temple. Whilst they revelled in fear- 
less security, a mysterious hand appeared against the 
wall opposite to the seat of Belshazzar and recorded 
upon it, at once, his reproof and his punishment. All 
were chilled with amazement but none could decypher 
the writing! The wise men were called, but their arts 
were ineffectual! At this crisis the dismay of the as- 
sembly was suspended by the entrance of the dowager 
queen. Attentive as she had been to the affairs of the 
empire, she had become acquainted with the singular 
endowments of Daniel, and now hastened to inform the 
king, that he who had been called Belteshazzar, and had 
been honoured “ because the spirit of the holy gods was 
in him, and because he had wisdom and knowledge in 
understanding visions and “ hard sentences” was able 
to interpret the hand writing. Daniel was then brought 
in, and entreated with the offer of distinguished hon- 
ours to unfold the inscription exhibited on the wall. 
Give thy rewards to another, replied the unambitious 
prophet — “yet I will read the writing to the king and 
make known the interpretation.” Reverting then briefly 
to the splendid reign of Nebuchadnezzar, the king’s 
ancestor, and the sad catastrophe which his wanton 
C c 2 


306 Babylon taken, 

abuse of the gifts of the Most High, had brought upon 
him — the intrepid monitor continued, “ thou O Belshaz- 
zar, hast not humbled thine heart, though thou knewest 
all these things, but hast lifted up thyself against the 
Lord of Heaven, and hast brought the vessels of his 
house before thee, and hast drunk wine out of them, and 
hast praised the gods of gold and silver, which see not, 
nor hear, nor know, and the God in whose hand thy 
breath is, and whose are all thy ways hast thou not 
glorified." “ Then was the hand sent from him, and 
this is the interpretation. God hath numbered thy king- 
dom and finished it. Thou art weighed in the balances, 
and found wanting. Thy kingdom is divided and given 
to the Medes and Persians.” 

Charles. It is wonderful that Daniel had courage to 
declare such a terrible sentence. He might be sure that 
a wicked and despotic king would be more ready to 
punish, than to give him the rewards he had offered. 

M other. Mere animal spirits, my son, do often 
enable men to perform the most perilous deeds. But the 
courage of Daniel was sustained by the Power who 
communicated the knowledge. Whether Belshazzar 
had some conviction of this truth, or whether he con- 
sidered himself pledged by a royal promise, he did 
keep his word. Daniel was instantly arrayed in gold 
and scarlet, and proclaimed the third ruler in the em- 
pire. But Belshazzar was not spared like his grand- 
father, to be purified in the ordeal of affliction — for in 
that very night the Persians entered Babylon, and he 
was slain! 

Anticipating the unguarded riotings of this festal day 
when the Babylonians were known to indulge in in- 
temperance, the sagacious Cyrus had turned off the 
course of the river Euphrates, which ran through the 
city into a canal, and now entered with his army by its 
exhausted channel.* (B. C. 540.) 

* This catastrophe occurred just fifty years after the destruction of 
Jerusalem; and here ended the independence of the Babylonian em- 
pire. The time had been foretold by Jeremiah. “ It shall come to 
pass when seventy years are accomplished, that I will punish the king 
of Babylon.” The magnificent city suffered considerably at this time, 
and the country was inundated by the new course of the river: so that 


Elevation of Daniel . 307" 

Catharine. Mother, you have given the conquest of 
Babylon to Cyrus — whereas it is said in our Bibles, 
that “ the kingdom was taken by Darius, the Mede?” 

M other. The affairs of the heathens, as I lately re- 
marked, being mentioned incidentally in the history of 
the Jews, such notices will often be obscure, and some- 
times, to careless readers, may seem even contradictory. 
We must therefore look to profane authors for aid; and 
it is a great satisfaction, that we can at all times re- 
ceive their explanation without impeaching the veracity 
of the Scriptures. In this instance, I have told you from 
them, that Babylon was taken by Cyrus. He was the 
son of the king of Persia, and the nephew of Cyaxares 
or Darius the Mede, as he is also called; for several 
names were often given to Princes in the East. Cyrus 
commanded the forces of Persia, confederated with the 
Medes, and was the conqueror of Babylon; but being a 
prince of great excellence and modesty, he assumed 
nothing to the honour of his own name, but placed all 
his conquests to that of his uncle Cyaxares. 

The dominions of Darius being now greatly enlarged, 
he divided them into one hundred and twenty provin- 
ces, each having its governor, — ami over the whole, 
three presidents. The w isdom and integrity of Daniel 
having been proved, during more than sixty years that 
he had been employed by the court of Babylon, were so 
highly esteemed that he was advanced to the first rank 
of the three. But envy, which respects not superiority of 
talents or virtue, was soon at work to undermine Dan- 
iel in the favour of the new prince. Invulnerable in 
his public character, his religion presented a point 
which might perhaps be attacked with success. Flatter- 
ed with this hope, the malicious courtiers applied to the 
king for a law, reccommended, as they told him, unani- 
mously by the nobles, to prohibit every man in his 
realm from making any petition, save only to the king, 
for the term of thirty days: on pain of being cast into a 
den of lions. Accustomed as were the princes of the 

here we may fix the beginning of that utter desolation to which they 
were devoted— and which was subsequently completed. See Prideaux, 
vol. i. p. 150. 


308 


Daniel in the lion’s den , 


East to the most excessive adulation, the unsuspecting 
Darius accepted the impious compliment and put his 
signet to the edict: but what was his horror when he dis- 
covered the real object of his wicked ministers in their 
speedy information that Daniel, the first president, con- 
temning his authority, persisted in offering petitions to 
his God, every day; and was thereby obnoxious to the 
penalty of the law! Deeply afflicted that he had been 
thus ensnared to the ruin of his invaluable servant, the 
king made every effort in his power to save him; but 
still pressed by the enemies of Daniel with the prover- 
bial immutability of the laws of the Medes and Per- 
sians, he was at last forced to behold him cast into the 
den of lions, and to put his own signet on the door — 
yet consoling both himself and the venerable sufferer 
with the pious hope, that “ the God whom he served, 
would deliver him from injury.” After a night of sleep- 
less anguish, the monarch hastened early in the morn- 
ing to the den and calling with a melancholy voice 
inquired of “ the servant of the living God — if the God 
whom he served was able to deliver him from the fury 
of the lions?” The wonderful preservation of the pro- 
phet attested by his own tranquil answer — that his 
“ God had shut the mouth of the lions,” was received 
with great joy by Darius, who immediately committed 
the accusers of Daniel with their unfortunate families to 
the hungry beasts, who had spared the innocent victim 
of their malice; whilst he confessed the sovereign power 
of the Most High, in an edict commanding his subjects 
to fear and honour “ the God of Daniel.” 

Fanny. While individuals were in such high estima- 
tion with the kings of Babylon — how were the captive 
Israelites generally treated? 

Mother. They seem to have been treated with lenity, 
for many of them amassed wealth, and they were allow- 
ed to observe their own laws so far as they were compati- 
ble with their subjection to a foreign prince, under a 
subordinate government of their elders, the chief of whom 
was denominated “the Head of the Captivity.” 

Darius the Mede enjoyed the throne of Babylon but 
a few years. Cambyses the king of Persia dying about 
the same time, the gallant Cyrus having married the 


Prophecies of D&niel 309 

* 

princess of Media, united the two crowns and became 
the monarch of the most extensive empire that had yet 
been erected in the eastern world. 

Charles. Did a change of rulers make a change in 
the fortunes of the prophet Daniel? 

Mother. Each successive monarch seems rather to 
have treated him with additional respect. As an inter- 
preter of dreams he would naturally be venerated by a 
superstitious people — and now his long experience in 
politics, together with his late miraculous deliverance 
from the lions, would recommend him to Cyrus as a 
counsellor pre-eminent in value, and one whose favour 
with heaven would invoke blessings on his government. 

The meridian of prosperity, however, which irradiated 
his own days, did not make him forgetfufof the adverse 
condition of his brethren. Fervent and unceasing in his 
prayers for their deliverance, he was favoured in a vision 
with a view of the political revolutions, in which they 
were interested; and trusting implicitly in the word of 
Jeremiah, which had distinctly numbered seventy years 
as the term of their captivity, he became more earnest 
in his supplication as the appointed time drew near. 

In the first year of Darius he received that most re- 
markable prophecy of the seventy weeks, as it is called, 
which is recorded in the ninth chapter of his book — an 
explicit promise of the restoration of the temple, and 
the advent of the Messiah — the rock which Nebuchad- 
nezzar had seen “cut outof the mountain without hands.” 
Indeed, all the prophecies of Daniel are so clear and 
circumstantial, that infidels have been obliged to resort 
to the denial of their having been delivered before the 
predicted events came to pass. But of this we are sure, 
that they were perfectly well known a very long time 
before their accomplishment.* 

* “ With respect to the particular prophecy (Dan. xi.) relating to 
the kings of Syria and Egypt, which Porphyry affirmed was written 
after the time of Antiochus Epipbanes, we may remark, that the book , 
of Daniel was translated into the Greek language one hundred years 
before he lived; and that very translation was in the hands of the Egyp- 
tians, who did not cherish any great kindness towards the Jews and 
their religion: and those prophesies which foretold the successes of 
Alexander (Dan. viii 5. xi. 8.) were shown to him by the Jews, in 
consequence of which he conferred upon them several privileges. ’ 

Horne’s Introd. vol. 2. p. 299. 


310 


# Cyrus. 


By the captive nation the accession of Cyrus must 
have been hailed with delight. Sadly had they counted 
the days and years of their banishment from their native 
country. The seventy years of their sentence were now 
numbered, and by a wonderful arrangement of that Pro- 
vidence which still regarded them as the adopted chil- 
dren of the promise, at the same moment a prince who 
had been named as their liberator, above an hundred 
years before his birth, ascends the conquered throne of 
their oppressors! Iiis mild and lofty character too, was 
a happy omen that in Cyrus they indeed beheld the 
“ Deliverer. 5 ’ The antitype of that elegant apostrophe 
of the prophet — 

“ How beautiful appear on the mountains, 

“The feet of the joyful messenger; of him that a- 
nounceth peace! 

“Of the joyful messenger of good tidings, 

“Of him that anounceth salvation! 
a Of him that sayeth unto Zion, Thy God reigneth! 55 * 

* Lowth's Isaiah , 


EZRA. 


Mother. Beginning the computation of the seventy 
years’ captivity, with our most esteemed chronologists, 
from the first taking of Jerusalem, by Nebuchadnezzar, 
it was exactly concluded in the first year of the reign of 
Cyrus: and in strict accordance with the prophecy, in 
that very year we find the royal rescript for the release 
of the Jewish nation, with authority to rebuild their 
temple, and a recommendation to his subjects, to pro- 
mote his beneficent intentions by a contribution of what- 
soever might be of use to the liberated people. 

Fanny. The divine decrees being usually brought 
about by second causes, we may very naturally inquire 
into the motives which induced the king of Persia to re- 
people a city whose rebellious disposition had been so 
troublesome to his predecessors. 

Mother. Whilst the dispersion of the Jews was a 
chastisement for their sins — it was happily calculated to 
disseminate the knowledge of the true God, in opposition 
to the false deities of their conquerors. Their steady 
refusal to worship idols, and the miraculous preservation 
of individuals, in the persecution to which that refusal 
had subjected them, had compelled the heathen monarchs 
to confess, that the God of Israel, “did according to his 
will, in the army of heaven and amongst the inhabitants 
of the earth.” By these means the heart of Cyrus might 
be prepared to lend an obedient ear to his prophets. Nor 
could he read without emotion, that remarkable predic- 
tion, in which he was pointed out by name, as “ the Shep- 
herd of the Lord, who should perform all his pleasure — 
who should subdue nations before Him — who should 
build up His city and let go His captives.”* That he 
had seen the prediction we are told by Josephus, a Jewish 


* Isaiah, xliv. 28 and xlv. IS, 


312 


Emancipation of the Jews . 

historian, and so it might be assumed, because the words 
of Isaiah are recited in the proclamation —and that they 
were shown to him by Daniel, who as first minister of 
the empire would have access to the king — and who was 
intent on the subject, is highly probable. 

The order for their emancipation being published, the 
Jews were collected, to the number of nearly fifty thou- 
sand, from all parts of the empire, and set out joyfully for 
Jerusalem, with their camels, and other beasts of burden, 
laden with the gifts of their brethren who did not join 
them at this time. (B. C. 536). But the most precious arti- 
cles which they carried, were the gold and silver vessels of 
the temple. Five thousand four hundred of these were 
brought forth from the house of Baal, and delivered to 
Zerubbabel, (or Sheshbazar as he was called by the Ba- 
bylonians) a grandson of Jehoiachin, and now by Cyrus 
appointed governor of Judea. 

The particular description of persons, which we have 
in the catalogue (Ezra, chap. 2,) of those who went up to 
Jerusalem, and their distribution into families and offices 
— as the princes and the elders — the priests and the 
Levites — the porters and the singers, attests the sacred 
care that was taken of the national records, amidst all 
their calamities; and also of the providential design, that 
the tribes should be kept separate, until “ Shiloh should 
come.” Thus the prophecy (Gen. xliv. 10.) was progres- 
sively fulfilling— -and by these public documents, their 
officers of every description could assume their consti- 
tutional places, and the families which had been torn 
from their country, were enabled to return, each to his 
patrimonial inheritance. 

After a journey of four months, through a rough and 
sterile country, the exiles arrived safely at Jerusalem, 
their beloved city, in the month Nisan, the first month 
of their ecclesiastical year, exemplifying, in their whole 
march and its happy termination, the exulting anticipa- 
tion of the prophet, two hundred years anterior to this 
period — 

“ Depart, depart ye; go ye out from thence, touch no 
polluted thing: 

“ Go ye out from the midst of her, be ye clean, ve that 
bear the vessels of Jehovah! 


Theraptives arrive at Jerusalem . S13 

“Verily not in haste shall ye go forth; 

** And not by flight shall ye march along; 

“For Jehovah, shall march in your front; 

“ And the God of Israel shall bring up your rear*” 

Thus shall the ransomed of Jehovah return and come 
to Sion with loud acclamation. ( Loivth’s Isaiah, c, li. 52.) 

Immediately after their arrival at Jerusalem, the Jews 
rebuilt the altar for burnt-offerings on the spot where it 
had formerly stood in the inner court of the temple and 
restored the ceremonial rites of their religion; the morn- 
ing and evening sacrifices were offered — and at the ap- 
pointed seasons, the feast of trumpets, and the feast of 
tabernacles were celebrated, and the great day of expia- 
tion was religiously observed. 

Catharine. Did not the Jews, in this return to their 
country, bring with them the superstitions of the hea- 
thens, as their ancestors had done, when they were de- 
livered from Egyptian bondage? 

Mother. They did not. Nor does it appear that they 
ever apostatized from their faith, during the whole time 
of their banishment; but rather, that this severe judgment 
was happily the cure of their propensity for idols. In 
restoring their temple service, they adhered with tenacity 
to the Mosaic law; permitting no one to approach the 
altar who could not prove his genealogy — or descent 
from the tribe of Levi. Nay, so scrupulous were they 
now, that they refused the assistance of a neighbouring 
people, who desired to unite with them in rebuilding the 
temple, though they professed their devotion to the God 
of Israel. 

Fanny. Was not that a dereliction of the charity and 
good will which they had been commanded to exercise 
towards strangers or proselytes? 

Mother. In the Jewish commonwealth privileges 
were conferred upon proselytes in proportion to the de- 
cree in which they adopted the Mosaic ceremonies and 
faith. Nor are the laws of other nations less rigid in this 
respect than were those of this people. We do not at 
once admit an adopted citizen to all the civil immunities 
of a native. With them, the civil and religious polity 
was but one and the same institution Jehovah was not 
less their king than their Deity — and the law of his re- 


314 Rebuilding of the Temple 

ligion was the civil law of his realm. The temple wag 
the inheritance of the children of Abraham, and none 
other had a right to the special blessings attached to that 
holy place. 

In the instance just mentioned, the people who would 
have participated in the re-building of the temple were 
the Samaritans, who had been placed in the cities of Is- 
rael, when the ten tribes were carried away by the As- 
syrians. No friends to their predecessors in that country 
— nor sincere worshippers of the God of Israel, they had 
merely taken Him into communion with their idols. 
With good reason, therefore, their proffered friendship 
was rejected. 

After having diligently employed the first year of their 
return, in collecting materials for the temple, and ar- 
ranging the priests and Levites in their courses for the 
superintendence of the work, and the continual service 
of the altar — in the second month of the second year 
the foundation was laid with joyful solemnity; the priests 
in their sacred vestments sounded the trumpet, and the 
Levites sung alternately to the cymbal, the praises of 
Jehovah for his returning mercy to Israel. The younger 
part of the congregation “ shouted aloud for joy,” while 
the ancient men who remembered the glory of the former 
beautiful edifice, which their barbarous conquerors had 
laid in ashes, could only answer by their tears! 

The restoration of the Jewish state thus auspiciously 
begun, while the people were returning to the peaceable 
cultivation of their lands, and the repairing of their 
ruined habitations, the real temper of the Samaritans 
was no longer dissembled; disappointed in their insidious 
attempt to procure opportunities of impeding the build- 
ing, by an admission to the confidence of the Jews, they 
now openly misrepresented the character and designs of 
the latter at the court of Cyrus, so that the work was 
retarded greatly, during the whole reign of that prince. 

Charles. Where then was Daniel? Had he not power 
to protect his brethren in the exercise of the privileges 
which his influence had obtained? 

Mother. The silence of the Scriptures respecting 
that eminent man, from the date of Cyrus’s decree, t(£ 
gether with the vexations to which his brethren were 


315 


Rebuilding of the Temple . 

subsequently exposed, seem to warrant the opinion, that 
he lived not long after that period. Had he yet held the 
place of first counsellor to the king — his sagacity would 
have discovered, and his power defeated the machina- 
tions of their enemies. 

Cyrus, the benefactor of the Jews, and the excellent 
prince whose eulogium historians delight to pronounce 
— lived but seven years after his liberation of the Jews. 
Dying then in his seventieth year, the two succeeding 
kings, Cambyses his son, who is called Ahasuerus, in 
Scripture, and Artaxerxes, who was an usurper, were 
easily persuaded to discourage the building. Wearied 
by these vexatious interruptions, the Jews became negli- 
gent about the temple, whilst they persevered through 
every obstacle in rebuilding their own houses. Darius 
Hystaspis, another king, ascended the throne, yet the 
Jews did not resume the work, although the edicts against 
them were annulled by the death of their authors. The 
displeasure* of heaven became apparent — the fields 
were blasted with mildew, and with hail — the vine and 
the fig-tree — the olive and the pomegranate withheld 
their fruits. Nor were they left to uncertain conjecture, 
whether these calamities had come to pass in the natural 
process of human affairs, or whether they were to con- 
sider them as the just reproof of an equal providence; 
the prophet Haggai, was sent to inform them, that the 
languor and indifference which had already taken place 
of the joyous gratitude with which they had laid the 
foundation of the house of God, had spread this melan- 
choly aspect on the renovated province. 

Thus awakened to a sense of their guilt, the building 
was resumed, and was going on prosperously, when they 
were again interrupted by their old enemies in the neigh- 
bouring provinces. A decree, however, was in the end 
obtained from Darius, for the prosecution of the holy 
work — accompanied with a command to his governors 
to supply these vilified Jews with every thing of which 
they had need, from the public treasury for the building, 
together with cattle for the daily sacrifices to the God 
of heaven — “ that they might pray for the life of the king 


♦Haggai, c. ii. 


316 Second Temple finished. 

and his sons;” and for their further encouragement, the 
prophet Haggai assured them that “ the glory of the lat- 
ter house should be greater than the glory of the former.” 

Now, liberally assisted by the bounty of a just and 
clement king, and yet more inspirited by the King of 
kings , the people prosecuted the work with such dili- 
gence that the temple was finished within three years 
after the commission of Darius, being twenty years from 
its commencement in the reign of Cyrus. At the pom- 
pous dedication of this temple (says the learned Prideaux) 
“ the cxlvi, cxlvii, and the cxlviii psalms seem to have 
been sung. For in the Septuagint version they are styled 
the psalms of Haggai and Zachariah, as if they had been 
composed by them for this occasion.” 

Fanny. Did the second temple fulfil the promise of 
Haggai, in its superior splendour to the temple of Solo- 
mon? 

Mother. It certainly did; but not in the manner, 
perhaps, in which you apprehend that prophecy. The 
second temple was inferior to the first in the richness 
and beauty of its decorations, and the prodigious quan- 
tity of gold expended in overlaying many parts of that 
magnificent edifice. The Ark of the Covenant — the Di- 
vine Presence which was manifested by a bright cloud 
over the mercy seat — the sacred fire which descended 
upon the sacrifice at the dedication of Solomon’s temple 
— the Urim and Thummim, or breast-plate of Aaron, by 
which divine counsel was obtained — the sacred oil with 
which the priests and utensils for divine service, were 
consecrated — all gave an ineffable sanctity to the first 
temple which was not communicated to the second; but 
all these wants nnd defects were more than compensated, 
when the desire of all nations , the Lord, whom thev 
sought, came to this his temple, and Christ our Saviour, 
who was the truest Schekinah of the Divine Majesty, 
honoured it with his presence and thus accomplished 
the promise. (Prideaux, vol. 1. p. 127.) 

Whilst their affairs at Jerusalem were thus prosper- 
ously going on, the captives who remained in Babylon 
sent a deputation to the elders, to inquire whether it 
were yet incumbent on them to observe the annual fasts 
which had been instituted on several occasions of great 


Commission to Ezra. 317 

calamity to their nation — such as the destruction of the 
temple — the murder of Gedaliah, their upright governor, 
whom Nebuchadnezzar had set over them, and others — 
all which they had kept during the whole seventy years 
of their banishment. — The answer to their inquiry, which 
is contained in the seventh chapter of Zachariah’s pro- 
phecy, is a lesson not less instructive to us than it was 
to the formalists of those days: That they had pleased 
themselves by a show of humiliation whilst they had ne- 
glected the only homage that could be acceptable to the 
Omniscient Searcher of the heart. “ Execute true judg- 
ment,” said the prophet, “ and show mercy and compas- 
sion every man to his brother. And oppress not the 
widow or the fatherless, the stranger nor the poor, and 
let none of you imagine evil against his brother in your 
heart.” 

But although the temple was rebuilt, Judah continued 
in a languishing state until the reign of Artaxerxes. This 
prince, resuming the kindness which had been shown to 
the Jews by several of his predecessors, gave a new 
commission in their favour. He to whom this was di- 
rected was Ezra, whose book we have before us, and 
from whose pen we have the account of these transac- 
tions. Ezra was a priest of great sanctity of life and 
profoundly skilled in the Mosaic law. The former de- 
crees had enabled the Jews to restore their house of 
worship; but this empowered Ezra to appoint magistrates 
and judges — to enforce “ the law of God and the king,” 
and inflict the severest punishments on the disobedient. 
The sacred vessels of the temple, which yet remained at 
Babylon, were delivered up to Ezra, besides a very large 
sum in gold and silver, to furnish him and all who might 
desire to go with him to Jerusalem, with all manner of 
provision for their journey, and offerings for “the king 
and his counsellors.” This commission, too, commanded 
the king’s treasurers of the provinces to give into Ezra’s 
hands whatsoever was commanded by the God of Hea- 
ven for “his house, that his wrath might be averted from 
the king and his sons,” and exonerated the priests, with 
all the inferior ministers of the temple, from the payment 
of any tribute whatsoever. 

d d 2 


318 Ezra arrives at Jerusalem . 

Fanny. The Persians then, it may be presumed, were 
not idolaters? 

Mother. They were yet idolaters, but not of the 
baser sort. Their adoration was offered to fire; but chiefly 
to the sun, as the most pure and perfect emblem of the 
Deity. He, however, was the object of their worship, as 
you may discover in their desire to conciliate His favour 
by liberality to His people, and by commanding sacrifices 
to be offered, at Jerusalem, in behalf of the royal family. 

This commission to Ezra, being so much more full 
and comprehensive than those which had gone before, 
our best commentators begin here to compute the seventy 
weeks of Daniel, at the conclusion of which the Messiah 
should come. (B. C. 457.) 

In consequence of this great indulgence to their na- 
tion, seventeen hundred and fifty-four Jews repaired to 
Ezra at Shushan, now the seat of the Persian govern- 
ment, and departed for Jerusalem on the ninth day of 
the first month. Having before them a long and toilsome 
journey, and carrying a vast quantity of valuable goods, 
they encamped at the river Ahava, not far from the city, 
to implore the protection of heaven from the various 
accidents to which they might be exposed — particularly 
the depredations of wandering Arabs, and other hostile 
tribes. They might indeed have obtained from their mu- 
nificent king, a guard of soldiers, but they had professed 
to him their confidence in the blessing of God on their 
undertaking, and therefore they chose rather to attest 
their sincerity, by committing themselves wholly to his 
protection. After three days of prayer and fasting, they 
left the river, and arrived safely at Jerusalem, in the 
beginning of the fifth month. 

The king’s letters to his lieutenants being delivered — 
the gold and silver deposited in the treasury, and sacri- 
fices offered by the returning exiles, Ezra applied him- 
self to the principal object of his journey. 

Inquiring into the state of the colony, he learned to 
his great grief that they had already transgressed their 
law, by intermarriages with the heathens around them, 
to an enormous extent— and even that the priests were 
among the offenders! 

Catharine. The very sin that had so largely con- 


Corrects irregularities. 319 

tnbuted to the calamities from which they had but just 
escaped! 

Mother. No wonder then that the pious priest was 
overwhelmed with astonishment and sorrow, when he 
heard of their ingratitude to their Supreme Deliverer; 
and that their reformation, in this alarming particular, 
should be his first care. Assembled at the evening sacri- 
fice, his earnest prayers in their behalf, and his solemn 
deprecation of the wrath they had incurred, so deeply 
affected the whole congregation, that all present who had 
violated the law, came voluntarily to Ezra, and declared 
their readiness to put away the strange wives they had 
taken — and the children who were born of them. Taking 
them instantly at their word, he exacted an oath that they 
would abide by their own decision. Judges were then 
appointed to inquire into the matter, and a proclamation 
issued, requiring every individual who was implicated, to 
appear at Jerusalem, on pain of confiscation of his pro- 
perty, and excommunication from the church of Israel; 
and after a careful examination, which consumed above 
two months of time, all the aliens were separated from 
the congregation. 

Fanny. The people of whom you are speaking, being 
not the individuals who had been carried into captivity, 
but their descendants, may we not charitably suppose 
them to have erred through ignorance of the Jewish law? 

Mother. We can scarcely suppose them ignorant on 
this prominent article of their religion, although they 
may not have been informed oil many others. Ignorance, 
however, would not excuse, but aggravate their guilt, for 
they were not destitute of the means of instruction. 
Copies of the Law were carried with them to Babylon, 
and there indeed, they were preserved, otherwise, we 
might have been at this day without a genuine Bible! 
But, circumstanced as they were, in a heathen land, and 
far distant from Jerusalem, had the fathers of the church 
been careful to distribute the sacred books, the people 
would have known the Law, and would not have corrupt- 
ed it with traditions, as they did, in the captivity. Yet 
let us not judge them too harshly — we might ourselves, 
and most probably, would, become indifferent, were we, 
like these poor captives, removed from the possibility of 


320 


Ezra collects the sacred books. 


performing the most precious ordinances of our religion*' 
When we recollect, too, that writings could not be mul- 
tiplied by them, as they can with us, at very small ex- 
pense, but only by the labour of copying with the pen — 
we ought to pity, if we cannot justify their neglect. 

To restore the Mosaic system to its purity, and to teach 
those who knew it not, Ezra performed a work, which 
at this day demands our thankful recollection. He col- 
lected all the manuscript copies of the sacred books, 
within his reach, corrected the errors of transcribers, 
and settled what we now call “ the canon of scripture,” 
so far as it had been given in his time — that is, the words 
and the books* which were the dictates of the Holy 
Spirit, and rejected such as were spurious. Having done 
this, he copied them out from the Hebrew, the original 
language of the Israelites, into the Chaldean, which since 
their residence in Babylon, had become the vernacular 
tongue of the Jews. 

We have not the express authority of holy writ, for 
ascribing this great work to Ezra. It is the account of 
respectable Jewish writers, and has been always recei- 
ved by the church, both Jewish and Christian. 

Let us now leave the pious priest in the prosecution 
of his important labours, and return awhile to the court 
of Persia; where we shall find such events occurring about 
this time, as contributed to the singular preservation of 
the house of Israel. 


* The subdivision into chapters and verses, an invention for the more 
convenient reading of the Scriptures, is of modern date. — Prideaux. 


ESTHER. 


Mother. We have seen, in the preceding history, 
several remarkable interpositions of Providence in fa- 
vour of the banished house of David, which tended not 
only to the amelioration of their condition, but to their 
conservation as a nation. The beautiful storv of Esther , 
interesting in itself, and instructive as a lesson to the 
ambitious, is another instance of that special care which 
has enabled us at this day to produce the Israelites as 
an incontestible argument for the truth of Revelation. 

Somewhere about this period of the Persian history, 
Artaxerxes made a great entertainment to celebrate 
his victories. Not less proud of the uncommon beauty 
of his queen, than of his success in the wars, Artaxer- 
xes commanded her to appear in his apartments, on this 
occasion, to indulge his vanity, in the adihiration of all 
the princes and nobles of his realm. But Vashti refused 
to make such a public exhibition of her person, and 
her disobedience incurred the instant sentence of depo- 
sition. 

Neither the plea of female delicacy, nor the adverse 
customs of the Persian ladies, nor yet the high dignity 
of her station, extenuated the crime of the unfortunate 
Vashti: the decree unalterable of the Medes and Per- 
sians, was registered against her, and a proclamation 
immediately went forth to collect the fairest maidens 
of the realm that another queen might be selected. 

In a kingdom comprising a hundred and twenty-sev- 
en provinces, and with a prize so resplendent at issue, 
the court of Ahasuerus would soon exhibit a great as- 
semblage of female charms. Superior in mind, as in 
person, a young Jewess named Hadassah had the good 
fortune to captivate the monarch: the royal crown was 
placed on her head, and amidst rejoicings and feasting, 


322 


Story of Esther . 

and gifts to his servants, and the release of tribute 
to the provinces, she was declared queen instead of 
Vashti. 

Hadassah was the orphan niece of Mordecai a Benja- 
mite, who had adopted, and brought her up. He seems 
to have held some office about the court, for he is said 
to sit daily “in the king’s gate,” whilst he waited with 
anxiety to know the fate of his fair daughter. 

Charles. Was Ahasuerus ignorant of the country ot 
Hadassah, that he took a wife from a conquered people? 

Mother. Princes were not so nice in those days a& 
to require a descent from a long line of kings. Personal 
charms in a consort was very often the single object of 
their choice; yet Mordecai had charged his niece “ not 
to show her kindred,”, and perhaps for this reason she 
was now called Esther , a Persian word, which signi- 
fies “ secret or hidden.” 

Not long after the advancement of Esther, Mordecai 
had an opportunity of rendering an important service to 
the king — no less than the preservation of his life. As- 
sociating daily with the officers about the court, he 
became acquainted with a conspiracy to assassinate the 
monarch, of which he immediately apprised him through 
the queen; the conspirators were crucified, and all the 
circumstances were recorded in the chronicles, or pub- 
lic register of Persia; but Mordecai sat unrewarded at 
the king’s gate! Sooner or later, however, the virtuous 
deeds of men will find their due reward; already was 
one prepared in the mysterious counsels of Providence 
for this faithful servant, by the hand of a man not only 
his personal foe, but the enemy of his nation. 

At this time the royal favour was lavished with un- 
bounded profusion, on Human, an Amalekite. Eleva- 
ted above all the nobles of Persia, he received the wil- 
ling homage of the crowd, for the friendship of princes is 
the sure path to the obsequiousness of the populace. All 
bowed to Haman, except Mordecai, whose steady vir- 
tue would yield no mark of respect to a base and impe- 
rious man, especially, to an Amalekite though the fa- 
vourite of a powerful king. Enjoying all the honours of 
of a luxurious palace, Haman might well have spared 


523 


Story of Esther. 

the passing reverence of Mordecai, but his heart swelled 
with indignation and he determined on revenge. The 
ruin of an obscure individual, however, was a satisfac- 
tion too mean for his lofty pride; it was therefore settled 
in a consultation with his friends that the whole nation 
of the offender should perish together with himself! The 
daring scheme was not to be undertaken even by this 
council of demons without due caution: lots were there- 
fore cast for the selection of a day whose auspicious as- 
pect might ensure their success, and the choice fell on 
the thirteenth day of the month Adar, the twelfth month 
of the Jewish calendar. This point being settled, Ha- 
inan proceeded boldly to his royal patron, and with an 
affected anxiety for the; (prosperity of his kingdom, re- 
presented the unoffending Jews as a dangerous class of 
subjects who ought to be wholly and at once extermina- 
ted — and that ne might seem the more disinterested, 
he offered at the same time to pay from his own purse 
above two millions of pounds in silver, that the king’s 
treasury might not suffer by a sudden excision of the 
taxes which were paid by the obnoxious people. 

Charles. Two millions of silver! — a princely gift in- 
deed for a subject to present! 

Mother. Incredible indeed, with us — but gold and 
silver in those days were amassed with comparative fa 
cility: the monarch however equally generous, and set- 
tino- no bounds to his indulgence, at once declined the 
offer, and delivered up the poor Jews, to be dealt with 
according to the good pleasure of the petitioner; and in 
token of his acquiescence, equally barbarous and weak, 
the royal ring was put on the hand of the vile Amalekite. 

Exulting now in the success of his horrible artifice, 
Hainan speedily despatched letters to the officers of 
every province in the empire, commanding them “ to 
destroy all Jews, both young and old, little children and 
women in one day, even upon the thirteenth day of the 
twelfth month, and to take the spoil for a prey.” 

Comparatively but few of the Jews had availed them- 
selves of their liberty to return to Jerusalem. A vast 
number were yet Scattered throughout Asia. It would 
be superfluous to describe the sensation produced by 
the king’s letters. The words of the sanguinary edict 


324 


Story of Esther. 

are a sufficient exposition of the deplorable case. In Shu- 
shan ami its vicinity where the greater number, perhaps, 
were to be found, the mournful wailing of the wretched 
sufferers, and the deep sympathy of the inhabitants 
spread a universal gloom! Mordecai himself put on sack- 
cloth, and with ashes on his head, presented himself be- 
fore the palace; for in this mourning habit he might not 
take his accustomed place within the royal gate. All 
this while the fair Esther shut up in her apartments 
knew nothing of the perilous condition of her kindred; 
but the appearance of Mordecai, and the consternation 
of the city, at length reaching her, she sent out to in- 
quire from her venerable uncle himself. 

This was the opportunity he had ardently sought, and 
now the whole story was laid before her, with a copy of 
the decree, and the name of its vile projector; accompa- 
nied by a solemn injunction from Mordecai, to go in to 
the king and make supplication for her people. But what 
could poor Esther do? — By a law of the realm it was 
death to approach the prince without a special snmmons, 
nor could she, more than others, presume on his clem- 
ency at this awful moment, inasmuch as she had not 
been called into his presence for the last thirty days! 
"With this perplexing intimation she sent back her cham- 
berlain to Mordecai: but he bade him return and tell the 
queen plainly, that “ even her exalted station would not 
protect her from the determined malice of their enemy, 
that she too was doomed to fall with her father’s housed 
that God would in some manner deliver his people; and 
for aught she knew, his providence had put the means 
into her hand.” This appeal to the piety of the queen 
was conclusive, “ go and tell Mordecai,” she replied, 
“to gather all the Jews that are in Shushan, and fast ye* 
for me and neither eat nor drink three days — night or 
day: I also and my maidens will fast likewise; alid so 
will I go in unto the king, which is not according to law; 
and if I perish, I perish!” 

The command of Esther was obeyed; and on the third 
day she herself prepared to execute her heroic resolution. 
Dressed in her royal robes, she ventured, yet trembling* 
into the inner court, and stood opposite to the throne, on 
which Ahasuerus sat, with the golden sceptre in his hand. 


325 


Story of Esther, 

No fatherly yearning had touched his heart, when his 
profligate minister had asked the destruction of a nation 
■ — but love was stronger than compassion, the beauty of 
Esther was irresistible— the extended sceptre pro- 
nounced her pardon, and the encouraging voice of the 
monarch anticipating a request, assured her of its suc- 
cess — even to the half of his kingdom! Strengthening 
her interest perhaps by exciting his curiosity, she merely 
intreated that the king would come with his favourite 
Hainan, on the following day, to a banquet which she had 
prepared. The banquet was accordingly attended; no 
business was mentioned by the queen, but the invitation 
was repeated for another day, when she added, she would 
present her petition. 

Fanny. Was Hainan yet ignorant of Esther’s near 
relationship to Mordecai? 

Mother. He was happily quite ignorant of that cir- 
cumstance. Retiring from the queen’s apartments, he 
passed the humble Mordecai, as usual, without receiving 
that reverence to which he was accustomed from the po- 
pulace. Contempt so often repeated could no longer be 
endured. The scorn of one obscure captive hung heavy 
on his proud heart, and embittered all his enjoyments. 
Transported with the desire of immediate revenge he 
determined not to wait the arrival of the month Adar 
which would involve Mordecai in the common destruc- 
tion of all his people — but instantly sent for his friends, 
to devise some means to remove at once this corroding 
thorn in his side. He recounted to them all his riches 
and his honours, the many favours bestowed upon him 
by his sovereign, who had advanced him above all his 
princes and servants, and then told them of the distinc- 
tion that had marked that very day, when “ no man but 
himself had been admitted with the king to the queen’s 
banquet” — and that the invitation was repeated for the 
next day. After this prelude, he came to the business 
of the meeting, with the humbling confession — “Yet all 
this availeth me nothing, so long as I see Mordecai the 
Jew sitting at the king’s gate!” 

Zeresh, his wife, elated by the fine account of her 
husband’s high standing at court, to which she had been 
listening, and supposing that the trifling boon of poor 
E E 


326 


Story of Esther. 

Mordecai’s life, could not be refused, advised him to go 
immediately and erect a gallows, and betimes in the 
morning, obtain the king’s warrant to remove his enemy 
from his sight — then, could he “ go in merrily to the 
queen’s banquet.” Equally sanguine with his inhuman 
wife, Haman delayed not to execute her scheme; and 
anticipated a complete triumph in the morning. 

On that memorable night, a superintending Providence 
- — which is always taking better care of us, than we can 
take of ourselves — disturbed the rest of Ahasuerus — he 
could not sleep. Wearied at length, by the vain effort, 
he commanded his attendants to amuse him by reading 
to him the chronicle of his reign. — Passing unnoticed 
the events as they occurred, until the reader came to the 
detection of the conspiracy by Mordecai, his attention 
was at once arrested. What honours, he inquired had 
Mordecai received, for this instance of his loyalty — and 
the answer, “there is nothing done for him,” filled his 
mind with regret and shame. Impatient then to expiate 
his inexcusable neglect, he inquired who waited in the 
outer court, that orders might be given on the instant. 
At this critical moment was Haman found waiting for 
admission, that he might obtain the royal warrant for 
the immediate execution of the hated Mordecai! Without 
hearing what had brought the prime minister thus early 
to the palace, the king hastily demanded, «« what ought 
to be done to the man whom the king delighted to ho- 
nour?” “ To whom would the king delight to do honour, 
more than to myself?” thought the vain Haman — “ I, 
who alone am invited to the banquet of my royal mis- 
tress!” An opportunity he now thought was offered to 
display his dignities before the multitude, to receive their 
adulation and to add to the envy of Mordecai — and 
certainly no distinction whatever was beyond his desert: 
very cheerily therefore he replied — “ Let the royal ap- 
parel be brought which the king useth to wear, and the 
horse that the king rideth upon, and the crown royal 
which is set upon his head; and let this apparel and horse 
be delivered to the hand of one of the king’s most noble 
princes, that they may array the man withal, whom the 
king delighteth to honour, and bring him on horseback, 
through the street of the city, and proclaim before him. 


Story of Esther. SSr 

“ Thus shall it be done to the man whom the king de- 
lighteth to honour!” Rut how were his proud anticipa- 
tions reversed, when he was commanded to go himself 
and array Mordecai the Jew — to make haste and let 
nothing fail of all that he had advised! 

From the performance of this command, whilst the 
humble Mordecai returned to his daily resort before the 
palace gate — Hainan went home convulsed by mortifica- 
tion and hatred, and related to his wife and friends all 
the circumstances of his bitter disappointment: nor was 
it at all mitigated by their apprehensive suggestion, that 
this might be but the prelude to his fall before the rising- 
fortunes of the despised Jew. Still the unalterable decree 
which would afford ample revenge, was before him, and 
the immediate honour of the queen’s second banquet was 
at hand; and whilst they yet talked over this unexpected 
turn in their affairs, the king’s chamberlain arrived to 
attend the most noble Hainan to her majesty’s apart- 
ments. Here, whilst they yet sat at table, the king in- 
quired into the object of this formal preparation and en- 
couraged Esther to speak freely her petition, for it should 
be granted even to the half of his kingdom.-—** Her own 
life,” at last she declared, “ and the life of her people, 
was her request! For we are sold — ” continued she, no 
longer apprehending his displeasure, “I, and my people 
are to be destroyed — to be slain. But if we had been 
sold for bond-men and bond-women, I had held my 
tongue, although the enemy could not countervail the 
king’s damage.” The life of Esther — one of the most 
beloved of his wives! “ Who is he, and where is he,” 
cried the king, in a voice which struck terror to the 
conscious soul of Haman, “ that durst presume in his 
heart to do so?” “The adversary and enemy is this 
wicked Human,” — was enough for Ahasuerus — but when 
he whom prosperity has made insolent, begins to fall, 
there is no want of accusers. Harbonah a chamberlain 
in waiting, now told of the gallows which Haman had 
already prepared for the queen’s uncle, “who had spo- 
ken good for the kipy;;” and the decisive sentence, “hang 
him thereon,” followed instantly. 

Thus fell the insolent Haman, in the full tide of his 
glory, meditating the sacrifice of thousands to his mer~ 


128 


Story of Esther. 

ciless resentment: while the sackcloth of the devoted 
Mordecai was exchanged for princely robes of purple 
— and his head was crowned with a tiara of gold! 

Fanny. But how fared the poor Jews, condemned by 
the king’s edict, which might not be repealed? 

Mother. Neither the tears of Esther, nor the influence 
of Mordecai, although his relationship to the queen was 
now disclosed to the king, could violate a law of the 
realm of Persia: but they were permitted to send ex- 
presses throughout the provinces from Ethiopia to India, 
with letters under the king’s seal, empowering their 
proscribed brethren to take up arms in their own defence, 
and to slay all who assaulted them on the thirteenth day 
of the month Adar — and to possess themselves of their 
effects. Accordingly on that fatal day the condition of 
the Jews throughout Asia was completely reversed; se- 
venty-five thousand of their enemies were slain, “ but 
they laid not their hands on the spoil,” and in Shushan, 
live hundred more were put to death. Mordecai was ad- 
vanced to the first place amongst the nobles, and all 
Shushan rejoiced in the elevation of an upright man. 

The fourteenth and the fifteenth days of the month 
Adar, were appointed to continue throughout their gene- 
rations as a festival* of joy and thanksgiving, for their 
wonderful preservation, and the Jews now attained so 
high a standing in Persia, that many of the natives be- 
came proselytes to their holy religion. 

* This festival is called the feast of Purim, and is kept to this day. 


NEHEMIAH 


Mother. Conformably with the reputation which the 
Jews had obtained in the court of Persia, in consequence 
of the high character of some individuals of that nation, 
and of Esther’s advancement to the throne — we find Ne- 
hemiah, (one of the captives,) in the honourable place of 
cup-bearer to the king. 

Without any preparatory circumstance of his life, 
Nehemiah presents himself, in the commencement of his 
book, as waiting in his office, on a certain day, with a 
countenance so dejected, that his royal patron inquired 
the cause. 

Encouraged by this condescension, and by the pre- 
sence of the queen, lie acknowledged that his sadness 
was occasioned by his having learned from one of his 
brethren, who had lately returned from Jerusalem, that 
the province was in great affliction, contending with 
many difficulties arnougst themselves, and exposed to 
incursions from their enemies, the walls of the city yet 
lying in ruins. Nehemiah had never himself beheld the 
celebrated city of David — but it was the country of his 
ancestors, the consecrated seat of his religion, the object 
of his solicitude and prayers — and now that a proper 
opportunity seemed to offer, he ventured to make a re- 
quest, — respectfully prefacing it with the usual invoca- 
tion, “let the king live forever,” and mentally praying 
that the heart of the king might be inclined in his favour, 
he intreated that he “ might be sent to the city of his 
fathers’ sepulchres, to rebuild the walls, and contribute 
his mite to the welfare of his people.” 

Catharine. Then I presume Ezra had not yet had 
sufficient time to rebuild the wall, for, provided as he 
was with facilities, and surrounded by those who were 
known to be unfriendly to him, he would not have ne- 
glected that necessary' measure of defence? 

e e 2 


330 


Nehemiah sent to Jerusalem. 


Mother. This was now the twentieth year of Arta- 
xerxes; the commission to Ezra had been given in the 
seventh, consequently, he had been there about thirteen 
years; but he had no authority to build the wall. Perhaps 
the prince in that early part of his reign might have 
questioned the policy of allowing a people who had been 
represented as seditious, thus to fortify their capital; 
and the liberty was withheld, until experience might 
sanction it. Besides, the duties committed to Ezra were 
abundantly sufficient to employ his whole time and at- 
tention, especially his great work of collecting the sacred 
books; and the offerings and the contributions which the 
royal treasurers were commanded to furnish, were chief- 
ly to be applied to the completion of the temple, the 
maintenance of the priests, and the daily sacrifice. 

The request of Nehemiah, however, was readily grant- 
ed, but the condition was annexed, that he must return 
to Shushan at a time agreed upon, between himself and 
the king. He appears to have been a favourite at court, 
for not only was his return required, but measures were 
taken to prevent any insult or detention on the way. A 
troop of horse was ordered to escort him, and letters 
under the royal seal, were sent by him, to the chiefs whose 
provinces he must pass through, commanding them to 
convey him in safety. He was furnished likewise, with 
an order to the keeper of the king’s forests, to provide 
as much timber as Nehemiah might require for the build- 
ing of the walls of Jerusalem and the erection of a house 
for himself. 

Thus respectfully attended, the new governor was 
received with great cordiality at Jerusalem. Having 
suffered so much from their troublesome neighbours, alt 
classes of people, both the rich and the poor — the hus- 
bandman and the artist, were ready to put themselves un- 
der his direction, and unite heart and hand to strengthen 
the state, by erecting the walls of their capital. An im- 
mense multitude being gathered, they were divided into 
companies, officers appointed to overlook each division, 
and Nehemiah himself superintending with great dili- 
gence, the barriers soon began to rise from their ruins. 
A work, however, so ungrateful to their ancient enemies, 
did not go on without interruption. The Moabites, the 


331 


Wall of Jerusalem rebuilt . 

Ammonites, and the Samaritans, who could not endure 
the prosperity of Judah, threw every possible obstruction 
in their way: insolent messages were unnoticed — and 
menaces of violence ensued: but undaunted by these, 
the work was not retarded. Nehemiah provided the 
labourers with arms, and watchmen with trumpets to 
sound an alarm in case of an attack, were placed at con- 
venient distances; and inspirited, besides, by the exhor- 
tations of their governor, they surmounted every obsta- 
cle, and the walls were completed, even to the hanging 
of the gates in two and fifty days! 

But notwithstanding the unanimity and spirit with 
which they triumphed over all opposition from their 
enemies, dissatisfaction existed among themselves. The 
poor complained, that a scarcity and consequent high 
price of provisions, compelled them to borrow money of 
the rich, on which such exhorbitant interest had been 
exacted, that their lands had been mortgaged, and finally 
their children were made slaves! The taking of usurious 
interest from their brethren was forbidden by the Mo- 
saic law, as tending to destroy that equality which ought 
in some measure to subsist amongst the members of one 
family. As soon therefore, as their complaints reached 
the ear of Nehemiah, he reproved the oppressors, and 
obliged them to restore their unjust gains. Indeed, they 
were ashamed to refuse, with the example of his disin- 
terested liberality before them — an hundred and fifty 
persons, besides many strangers who visited Jerusalem, 
being entertained every day at his table, himself and his 
household devoted to the public works, yet refusing to 
accept of the presents that had been commonly paid to 
the governors: nor did he during the twelve years of his 
presidency receive a salary from the king. 

Charles. How then did he support such an enormous 
expense? 

Mother. He was a man of great wealth, and very 
cheerfully employed it in the service of his people. Be- 
sides the hospitality of his house, he gave from his own 
purse a thousand drachms of gold, and many other things, 
to the work in which he was engaged. Others among the 
principal men following his example contributed large 
sums of gold and silver, But their governor above all, 


332 Scriptures published by Ezra. 

was indefatigable in his exertions for the common good. 
The sufferers who had lost their houses or their vine- 
yards, being reinstated, and other abuses rectified, the 
inhabitants, once more in harmony, prepared for a so- 
lemn dedication of the new wall. The princes, the levites, 
the musicians, and the singers, were all summoned from 
every part of the country, and, after undergoing the 
legal purifications, without which they could engage in 
no religious service, they were distributed in order around 
the walls, and whilst the priests offered sacrifices, the 
praises of Jehovah once more ascended from the lofty 
towers of Jerusalem! 

By this time Ezra had finished his edition of the Scrip- 
tures,* and when the people assembled at the feast of 
Trumpets, or the New-year festival, on the first day of 
the seventh month of the ecclesiastical year, and the 
first of the civic year, “ the Book of the Law” was read 
to them by the compiler himself, assisted by thirteen of 
the principal elders; Ezra reading in the original Hebrew, 
and the elders repeating, period by period, from the 
Chaldee, into which he had rendered the whole. Here 
they found that, the fifteenth day of the same month was 
the time for the feast of Tabernacles. This festival, 
though of all others the most joyous and social, had been 
wholly neglected from the days of Joshua; but now that 
a complete reformation was in progress, by the joint la- 
bours of Nehemiah and Ezra, the people came willingly 

* In this laborious and important work, we are told upon competent 
authorities, Ezra was assisted by a body of learned men, called the 
Great Synagogue, which consisted of one hundred and twenty elders. 
“ The truth of this (says Prideaux) seemeth most likely to have been* 
that these one hundred and twenty men were such principal elders as 
lived in a continued succession from the first return of the Jews from 
Babylon to the death of Simon the Just , and laboured, m their several 
times, some after others, in the carrying on of the two great works 
above mentioned , 1 (t. e restoring the correct usages of the Jews, and 
editing the sacred books,) “ till both were fully completed, in the time 
of Simon the Just , (who was made high priest of the Jews in the twen- 
ty-fifth year after the death of Alexander the Great) and Ezra bad the 
assistance of such of them as lived in his time. But the whole conduct 
of the work, and the glory of accomplishing it, is by the Jews chiefly at- 
tributed to him, underwhose presidency (they tell us) it was done: and, 
therefore, they look upon him as another Moses.’’ Prideaux , vol i. n 
254 . 


333 


Temple huilt at Samaria 

from all parts of Judea to Jerusalem, and celebrated this 
also. During the whole seven days of the feast, the Rook 
of the Law was read to them day by day until the whole 
was gone through. In this review of their law they saw 
much of which they had been ignorant, and much more 
that they had neglected; and, with one accord, they pro- 
fessed their determination to adopt another course of 
conduct. Ezra and Nehemiah, therefore, to improve and 
confirm them in a temper so desirable, appointed a day 
of fasting, confession, and prayer, after which a formal 
adoption of the whole Mosaic law took place, and the 
covenant was solemnly signed and sealed by the princes, 
the Levites, and the priests, for the whole congregation. 

Neliemiah’s leave of absence having now expired, he 
gave Jerusalem in charge to Hannani, and Hannaniah, 
two men of distinguished character, and returned to the 
palace with an account of his mission. After some years, 
perhaps five or six, he again obtained leave to go and 
inquire into the affairs of Judea. These particulars are 
but hinted in his history; but it is highly probable that 
the king of Persia was not insensible to the benefits 
which must accrue to his empire, from the skilful efforts 
of such an upright man as Nehemiah, in promoting order 
and morality in his distant provinces, and, therefore, au- 
thorized this second visit. It is also probable, that the 
time of his stay at Shushan was considerable, for he 
found much to correct on his return to Jerusalem. Some 
had again transgressed the law, by forming connexions 
with the heathens. The most noted amongst these was 
Manasseh, a priest, who had married the daughter of 
Sanballet, the governor of Samaria. He was immedi- 
ately driven from the sacred order. Leaving Jerusalem, 
he was received by Sanballat, who obtained a license to 
erect a temple in Samaria resembling that in Zion, and 
Manasseh was constituted the high priest. Samaria then 
became the resort of apostates, and the mongrel religion 
which had been adopted by the colonists, after the de- 
portation of the Israelites, in the reign of Shalmaneser, 
was the religion of Manasseh’s temple. 

In process of time, however, it was purified from its 
dross; the statutes of Moses alone were acknowledged; 


334 


Reformation by Nehemiah. 

yet the hatred of the Jews to the Samaritans, as we find 
by the New Testament, still continued. 

Another grievous vexation to Nehemiah, was the pro- 
fanation of the Sabbath, which, in his absence, had gone 
to a shocking length. Jerusalem again rising into opu- 
lence, her commerce with the neighbouring states was 
revived; the Tyrians especially, who, in all periods of 
their tyistory, were celebrated for their extensive trade, 
again brought in their merchandise. Ability to pur- 
chase, brings with it a taste for foreign luxuries; the Ty- 
rians could well minister to this, and the Jews were not 
only tempted to defraud the levites of their tithes, that 
themselves might indulge in the rich manufactures of 
Tyre, but they admitted the sellers to expose their 
wares on the Sabbath, and even laboured in their own 
vineyards on that sacred day. To put a stop to such out- 
rages, Nehemiah ordered the gates of the city to be shut 
and strictly guarded on the Sabbath: the traders then 
erected their stalls under the walls of Jerusalem on the 
outside; but this, too, was forbidden, and menaces of 
seizure and punishment, at length, obliged them to de- 
sist. 

Ignorance of the law still prevailed amongst the peo- 
ple, and to this fruitful source of all evil, their trans- 

f ressions might be generally referred. To disseminate 
nowledge is the best means to promote virtue, and to 
this great end Nehemiah next directed his care. 

Fanny. How could the people possibly be ignorant 
with the book of the law in their hands? 

Mother. That it was not generally in their hands, 
was their misfortune. Books of all kinds, in every age 
and nation, must have been but scarce, whilst they could 
be multiplied only by the pen. It is to the inestimable 
art of printing that we are indebted for the blessed light 
of literature: by means of that, the Bible now traverses 
the globe, and illuminates the palace and the cottage. 
But few of us can extenuate our sins by the plea of ig- 
norance; for, besides the sacred Scriptures, we have a 
thousand helps in our way — the very first of which, is 
public instruction on the Sabbath. 

Catharine. Can you tell us how and when that great 
benefit originated? 

Mother. That is the point to which my remarks 


Synagogues instituted . 535 

were intended to lead you — to the origin of Christian 
churches, in the synagogues of the Jews, which, about 
this period of thejr history, were instituted as a means 
of popular instruction. That the churches of the first 
Christians were but a continuance of the synagogue, 
where they had been accustomed, before their conver- 
sion, to worship, was never questioned; but the precise 
time of their institution is not so exactly ascertained; (o 
this period of Jewish history they are assigned by ‘he 
best authorities. They are not mentioned in Scripture 
until after the captivity, wherefore it is argued that they 
did not exist. Whether those two enlightened reform- 
ers — Ezra and Nehemiah — lived long enough to lend 
their personal services in the erection of synagogues, 
we cannot tell; but the conclusion is just, that the pains 
which they took to bring the common people acquaint- 
ed with the Scriptures, and the good effects which were 
seen immediately to flow IVom the hearing them read 
and expounded, first suggested this most excellent mode 
of instruction. 

The temple service, although wrapt in obscurity, was 
calculated to teach them that they were sinners and 
stood in need of continual intercession; but those who 
lived at a distance from Jerusalem, would receive but 
little advantage from attending there but three times in 
the year; and even at these solemn convocations the 
males alone were commanded to appear. To these then 
and to the women and children, the synagogue was in- 
valuable; for, placed in all their cities and villages, 
wheresoever a very small congregation might be col- 
lected, they were opened every Sabbath, and frequently 
throughout the week, and there the sacred books were 
read and explained, and the assembly united in prayer. 

Fanny. Did singing in our manner make a part of the 
synagogue form of worship? 

Mother. Music, both vocal and instrumental, made 
a part of the temple service, which was altogether impo- 
sing and magnificent, and it was used on other reli- 
gious occasions, and at the celebration of a great nation- 
al event; but it has never been, so far as I know, intro- 
duced into the synagogue. 

The great change in the circumstances of the Israel- 
ites, on their re-establishment in their own land, is a 


336 Direct communication withdrawn from the Jews , 

good reason for referring the institution of some new 
mode of enlightening their minds to this era of their his- 
tory. From the calling of their father Abraham to this 
moment, they had been guided and governed in an ex- 
traordinary manner. The Divine Oracle had given them 
counsel from between the Cherubini — fire from Heaven 
had testified the acceptance of their oblations — their 
prophets had been instructed by visions and by dreams — 
and, lastly, they had invariably prospered, “in their 
basket and their store,” when they obeyed the Divine 
commands, and were as constantly afflicted when they 
transgressed. All these marks of a direct superinten- 
dance were now to be withdrawn, and they were to par- 
ticipate with other nations in that common Providence 
which “ sends his rain on the just, and on the unjust.” 
The Book of the Law was now to be their monitor and 
their guide, and, at this critical juncture, they are provi- 
ded with the means of becoming acquainted with its pre- 
cepts. To this judicious measure it is ascribed, that the 
Jews were never more chargeable with the sin of idola- 
try. This had been their besetting sin, and a chief cause 
of their sufferings. They now saw the denunciations of 
the law against it in all its righteous terrors, and they 
could no more be allured to the worship of false deities. 
Their sacred books became more and more dear to them; 
they preserved them to the minutest letter with reli- 
gious devotion, and it is owing to that scrupulous care, 
that they are handed down to us in their original purity. 

Charles. We are more indebted to the Jews than I 
had supposed. I shall not, in future, dislike them as I 
used to do. 

Mother. To dislike any class of people, my son, is 
a breach of that charity which we are commanded to 
exercise towards the whole world of mankind. The de- 
scendants of Shem are entitled to our affectionate re- 
gard: if they are now blind to their best interests, let us 
pity them; but let us not forget their claims to our vene- 
ration enumerated in that pathetic plea of the apostle 

“ To them pertained the adoption, and the glory, and the 
covenants, and the giving of the law, and the service of 
God, and the promises — whose are the fathers, and of 
whom, as concerning the flesh, Christ came, who is over 
all, God, blessed forever!” (Rom. ix. 4, 5.) 


PROPHECY 


Mother. We have now gone through the historical 
books of the Old Testament, and have concluded the 
annals of the Jews, so far as they are contained in those 
books. We have noticed others, which, though not 
strictly historical, were connected with our subject— 
were written by Jews, and by them were comprised in 
the sacred canon. The writings of the prophets are of 
this description. I have noticed them occasionally, but 
our plan would be incomplete without some further ac- 
count of their contents. What I shall say, must be ne- 
cessarily imperfect; for these sublime compositions con- 
tain a mass of instruction beyond my ability to commu- 
nicate. To estimate their value, you must read some of 
those works which pious and learned men have given 
to the world, on this most interesting topic. “ Newton’s 
Dissertations” are very full and satisfactory. He has 
shown that the history of the nations is the accomplish- 
ment of prophecy; and consequently, — that the Scrip- 
tures were given by Divine inspiration. 

All the gentile nations with which the Israelites had 
much intercourse, were noticed by the prophets. Their 
prosperity is described, and their downfall is predicted. 
We read of many, of which there are now no traces 
upon the earth! 

The conquest, or the extermination of the Amalekites, 
the Idumeans, and the Moabites, as foretold by Moses 
and Balaam, was effected during the reign of the He- 
brew kings or soon after that period. But Babylon and 
Tyre, Egypt and Nineveh, denounced by later prophets, 
were spared to fill the pages of profane, as well as sa- 
cred history. 

Catharine. Did not these mighty states show 
some symptoms of decay when their ruin was foretold? 

Mother. No. They were in the meridian of their 
F f 


338 Prophecies. 

glory, and betrayed to the human eye no symptom of 
decline, from which sagacity might calculate their down- 
fall, unless it might be predicted on their vice and lux- 
ury. 

Tyre, “ the daughter of Sidon,”as she is called, and 
after her the greatest and most ancient city of the Phoeni- 
cians — the most celebrated place in the world for its 
trade and navigation — “ a mart of nations, the crowning 
city, whose merchants were princes, whose traffickers 
were the honourable of the earth,” — was consigned to 
destruction by the prophets Joel and Amos, for her en- 
mity to the chosen people, for exulting in their ruin, 
and for selling the captives of Judah like the cattle in 
their markets. Joel says “the children also of Judah 
and the children of Jerusalem have ye sold; Behold I 
will return your recompense upon your own head; and 
will sellyour sons and your daughters.” Ezekiel, Isaiah, 
and Jeremiah, likewise, uttered many prophecies against 
them. Isaiah, at least one hundred and twenty-five 
years before the event, declared, that Tyre would be de- 
stroyed and Ezekiel expressly names Nebuchadnezzar 
as the destroyer. 

A celebrated writer has comprised the predictions 
against it in the following particulars: “ That the city 
was to be taken and destroyed by the Chaldeans, who 
were, at the time of the delivery of the prophecy, an in- 
considerable people, and particularly by Nebuchadnez- 
zar, king of Babylon; that the inhabitants should fly 
over the Mediterranean into the islands and countries 
adjoining, and even there should not find a quiet settle- 
ment; that the city should be restored after seventy 
years, and return to her gain and merchandise; that it 
should be taken and destroyed again; that the people 
should, in time, forsake their idolatry, and become con- 
verts to the true religion and worship of God; and, final- 
ly, that the city should be totally destroyed, and become 
only a place for fishers to spread their nets upon.” 

Of Nineveh, that immense metropolis of Assyria, it 
was declared by Zephaniah, in the reign of Josiah, king 
of Judah, that “ an utter end 5 ’ should be made of her; 
that Nineveh should be “a desolation and dry like a 


Prophecies. 339 

wilderness;” that “ flocks should lie down in the midst 
other;” “all the beasts of the nations, both the cormo- 
rant and the bittern shall lodge in the upper lintels of it, 
their voice shall sing in the windows, desolation shall be 
in the thresholds.” 

Nahum, whose whole book relates solely to the de- 
struction of Nineveh, is believed to have prophecied in 
the reign of Hezekiah. He describes the event more ful- 
ly than Zephaniah — and his words are literally come to 
pass. 

Babylon, another cruel enemy of God’s people, be- 
came, for this cause, obnoxious to divine wrath. After 
Nineveh was destroyed Babylon became “ the queen of 
the East,” and although less in extent, she surpassed her 
predecessor in splendour. Her public works excelling 
in strength and grandeur, were justly esteemed amongst 
the wonders of the world. Yet this stupendous city, 
whose removal might only be supposed among the possi- 
bilities of human power — this admirable city is called 
under the figure of a proud female “to come down and 
sit in the dust — for she should be swept with the besom 
of destruction!” “ Her palaces (she is told) should be a 
den of wild beasts, and be inhabited by men no more for 
ever!”* The prophecies against Babylon are very nu- 
merous! and particular, even to the name of Cyrus, her 
conqueror, above a hundred years before his birth, and 
to the manner in which the city should be taken. A 
second siege of the city, by Darius, after the death of Cy- 
rus, and the cruelties he should exercise on the van- 
quished people, is also foretold. In the fourteenth chapter 
of Isaiah, the rapt bard, foreseeing, by divine prescience, 
the ruin of Babylon accomplished, and the proud op- 
pressor of nations broke in pieces, breaks out into that 
incomparable ode, which is said to have no parallel in 
the utmost efforts of human genius. Inimitably sublime 
in thought, and regular in construction, it is called the 
most perfect model of lyric poetry 4 

Of Egypt too, the inveterate enemy of the Hebrews, 

* Isaiah in a variety of places. 

f See Jer. 50 and 51 chap, and Isaiah 44 and 45. 

| Lowth’s Lectures on Hebrew poetry. 


340 Prophecies. 

and the great academy of the early ages — the prophe- 
cies are not less various and circumstantial. Noah had 
declared that the posterity of Ham should “ be a ser- 
vant of servants;” and now Ezekiel tells them, — they 
“ shall be the basest of kingdoms, and governed by stran- 
gers.” Another event, most unlikely to happen in a 
country debased above all others by the grossest super- 
stitions, it was foretold should be seen; that the pure 
religion of Jehovah should be partially known and ac- 
knowledged by the Egyptians. 

That all these changes and calamities have be- 
fallen those ancient and celebrated states, we are as 
well assured, as we can be of any thing that our own 
eyes have not seen. Generations preceding us have suc- 
cessively left their reports, and these— at least, as to the 
present condition of these once flourishing countries — 
are confirmed by an host of modern travellers. 

Nebuchadnezzar, the most powerful king of Babylon, 
invaded Phoenicia and besieged the city of Tyre thir- 
teen years — the inhabitants fled with the principal part 
of their property to the neighbouring islands — but there 
they did not “find a quiet settlement” — they were still 
persecuted by their enemy. After seventy years, they 
again possessed their city, and “returned to their mer- 
chandise.” Again it became rich, and fell into the hands 
of the merciless Alexander. He put eight thousand of 
the inhabitants to the sword — crucified two thousand, 
and sold thirty thousand for slaves to the Jews and 
others. By means of the Jews who lived among them, 
many became “converts to their true religion.” In the time 
of our Saviour, we hear of many coming from “ the coasts 
of Tyre and Sid on” to hear him preach “ and to be 
healed of their diseases.” But the temporal glory of 
Tyre, never recovered from the blow inflicted by Alex- 
ander. She has often changed her masters, and — such 
as she is — is now subject to the Turks; “a place only 
for fishers to dry their nets upon” — her walls are a heap 
of ruins, and her shores whitened by the winds and 
waves — the remains of her stately structures, afford 
only a mean shelter to a few wretched fishermen! 

Egypt is the most ancient kingdom of any note, al- 
though her antiquity is not so high as has been preten- 


Prophecies. 341 

ded. But she flourished ill wealth and wisdom so early 
as the days of Joseph, and to this day there remain the 
most magnificent monuments of her power. Yet Egypt 
has verified the words of Ezekiel — it lias been for ages 
a base kingdom, and has had no prince of its own: for 
from the conquest of Nebuchadnezzar to this day, it has 
been “ tributary to strangers.’* It is now (says Bishop 
Newton) a great deal above two thousand years since 
this prophecy was first delivered; and what likelihood 
or appearance was there, that the Egyptians should for 
so many years bow unto a foreign yoke, and never in 
all that time be able to recover their liberty, and have a 
prince of their own to reign over them? But, as is the 
prophecy, so is the event. For not long afterwards, 
Egypt was conquered by the Babylonians, and after the 
Babylonians by the Persians; and after the Persians it 
became subject to the Macedonians, and after the Ma- 
cedonians to the Romans, and after the Romans to the 
Saracens, and then to the Mamelukes, and is now a pro- 
vince of the Ottoman empire.” 

But it is also said by the prophet that a great prince 
should be sent by God, to deliver Egypt from the Per- 
sians, and that peace and plenty should be restored for 
a time, and that the true religion should he known in 
that country. These things came to pass under Alexan- 
der the great, and some of the Ptolemies, his successors. 
Many of the Jews dwelt in Egypt at this time, and were 
highly favoured by the prince. They were allowed to 
exercise their own faith, and even to build a temple af- 
ter the model of that in Jerusalem. By these means the 
Hebrew religion became so honorable in Egypt, that a 
translation of their scriptures was made into the Greek 
language, under the auspices of the king. This trans- 
lation is called the Septuagint, because it is said to have 
been made by Seventy or Seventy-two learned Jews. 

Historians are not agreed as to the precise time when 
Nineveh was destroyed; but the fact is incontrovertible. 

Charles. You can at least tell us, mother, who was 
the Barbarian, who could destroy such a wonderful city. 

Mother. The barbarians, are believed to have been 
the Medes and Babylonians. These heathen warriors 
F f 2 


342 Prophecies. 

were not restrained by humanity when they were 
tempted by a rich prize. One so splendid as Nineveh 
was seldom offered to their ambition. That city is sup- 
posed to have existed about an hundred and fifty years 
after their temporary penitence on the preaching of Jo- 
nah. The circumstances of its capture and destruction 
are related by profane historians, and correspond with 
the prediction of Nahum. But neither the time nor the 
instruments are of importance to us: we know that Nin- 
eveh once existed — that it was immensely great, and 
that it is now so completely swept away, “that its place 
is not known!” Who now, when the curiosity and en- 
terprize of man has penetrated almost every spot on the 
surface of the globe — who is he that has seen those 
mighty walls that encircled sixty miles — whose height 
was one hundred feet, with fifteen hundred towers of 
two hundred feet in height, and so broad that three 
chariots could drive ’abreast upon them — or who can 
say that he has discovered even the spot where once they 
stood? 

Of the site of Babylon, “the glory of the kingdoms,” 
“the golden city,” there is almost as much uncertainty! 
Heaps of ruins are found on the Euphrates, where it is 
believed she held her proud domain; but whether they 
are the remains of her superb edifices,. or of some other 
ancient city, cannot now be ascertained. The place 
however, is “the resort of doleful creatures,” according 
to the prophecy. “The Arabian cannot pitch his tent 
there, neither can the Shepherd make his fold there!” 

Fanny. Was the taking of Babylon, by Cyrus, the de- 
struction spoken of by the prophets? 

Mother. It may be dated from that time, because 
that was the commencement of its ruin. “ After this 
(Bishop Newton says) it never more recovered its an- 
cient splendour: from an imperial, it became a tributary 
city; from being governed by its own kings, it came it- 
self to be governed by strangers; and the seat of Empire 
being transferred to Shushan, it decayed by degrees, un- 
til it was reduced at last to utter desolation.” 

Xerxe3, after Darius, committed great depredations 
upon the devoted city. Alexander attempted to repair 
it, and intended to make it the seat of his empire, but 


Prophecies. 343 

his death put an end to this project. A few years after- 
wards, Selucia was built in its neighbourhood, and Baby- 
lon soon became wholly desolate. 

Fanny. Were these nations destroyed solely for 
their oppression of the Jews? 

Mother. No, certainly— that is assigned as one 
cause, but their vices independently of that, were suf- 
ficiently enormous to subject them to the severest ven- 
geance of Heaven. Babylon, and Assyria, were especial- 
ly the enemies of God’s people. The one subverted 
the kingdom of Israel and carried away the ten tribes; 
and the other carried the two tribes of Judah into cap- 
tivity. Of Nineveh, the prophet Nahum said — “ All that 
hear the bruit of thee, shall clap their hands over thee; 
for upon whom hath not thy wickedness passed continu- 
ally.” Nor were they less cruel to one another. One 
hundred and sixty years after the prophecy of Isaiah, 
and fifty-six after a similar prediction by Jeremiah, 
when Babylon was taken the second time by the Medes 
and Persians, in consequence of their rebellion against 
their masters, and after a siege of twenty months — the 
exasperated victor, in revenge of their protracted oppo- 
sition, ordered three thousand of the principal citizens 
to be crucified! (B. C. 516.) 

Catharine. Every act of Supreme Wisdom must 
have an end: but I do not see what good purpose could 
be effected by predictions concerning these nations, in- 
asmuch as not being delivered to themselves, they 
could not operate in bringing them to repentance. 

Mother. The light of nature without the aid of pro- 
phecy, might have restrained their gross immorality". 
Reason was not uncultivated amongst theip; they had 
poets, historians and philosophers;* and if they were ig- 
norant of the prophecies, it was in some measure their 
own fault. They had always much intercourse with the 
inhabitants of Palestine, both before and after the cap- 
tivity, and many of the latter were scattered throughout 
Egypt, and the Assyrian empire; so that they were not 
without opportunities of knowing the true God, and his 

* Herodotus and Thucydides were cotecnporary with Ezra and Ne~ 
heraiab. 


344 Prophecies. 

denunciations against their impiety. Nor are these casu- 
al privileges alone their accusers. In the reign of Zede- 
kiah, the last king of Judah, fifty-six years before Baby- 
lon was taken by Cyrus, Jeremiah sent a long and 
circumstantial prophecy against Chaldea to that people, 
by the hand of Seraiah, the chamberlain of the palace, 
who was going thither on public business — command- 
ing him to read it aloud to them, and then binding it to 
a stone, to cast it into the Euphrates, as a type of their 
fall, to rise no more! But to us who have lived to see 
Tyre in ruins, and the mighty Babylon swept away — 
the prophecies are inestimable! for to us, they establish 
the credibilityof the messengers whose chief errand was 
of far higher moment: and in their cotemporaries, who 
had not this advantage, the same confidence was inspi- 
red by a multitude of predictions whose accomplish- 
ment they witnessed. 

Catharine. Some things however were foretold — 
such as the immediate death of Hezekiah, and the de- 
struction of Nineveh in forty days, which did not come 
to pass; were not such failures calculated to disturb 
their faith in prophecies? 

Mother. Not at all; because the denunciation in 
these instances was clearly conditional; and must rather 
be considered as threatenings of the penalty incurred by 
Hezekiel and the Ninevites, than as absolute decrees. 
We may be sure that the design was to awaken them 
to a sense of their guilt, because we are told that the 
evil was averted by their penitence and their prayers. 
Whatsoever is determined by Iiim who has the uncon- 
trolled power to execute, must assuredly come to pass, 
because liability to change would argue imperfection in 
Deity: a supposition altogether inadmissible. The abso- 
lute decrees of the great Supreme may exercise our 
faith, but “ except ye repent , ye shall all likewise per- 
ish ,” is to us the practical admonition. 

Catharine. The events you have related are cer- 
tainly the fullest evidence of the authenticity of the 
Scriptures; and to the witnesses and the actors, must have 
carried conviction. But to us, they are like a dream. 
The great length of time that has elaped since their 
occurrence has a tendency to weaken their effect on 


345 


Prophecies . 

the mind — and it is yet more unfortunate, that an op- 
portunity is thereby afforded for the assertion, that the 
fact was antecedent to the prophecy, : 

Mother. Such indeed, is the feeble constitution of 
our nature; but the abundance of testimony completely 
refutes the objection; whilst to U9, the fleeting images 
of the dream, which we are sure did once exist, are con- 
tinually restored by the hourly accomplishment of other 
prophecies before our own eyes. We are more highly fa- 
voured than the persons were to whom they were origi- 
nally delivered; for, besides the authentic record of the 
events which they saw, we have the addition of facts 
unknown to them. The generations which succeed 
us, will see still further into the scheme of Providence 
in the government of this changing world, by witnessing 
occurrences, which we know will come — but “ the time 
is not yet.” 

Fanny. Did you observe, mother, what was said by 

Dr. W a few Sundays ago, about the fulfilment of a 

prophecy concerning the Kenites? I did not fully un- 
derstand him, and have since neglected to ask an expla- 
nation. 

Mother. As it is directly to our purpose, I will 
here relate it. 

There is a prophecy in the thirty-fourth chapter of 
Jeremiah, concerning the Rechabites, which would be 
passed over by common readers, without particular no- 
tice, because they make no figure in sacred writ, and we 
had lost all knowledge of that people. The Rechabites, 
or Kenites, as they are also called, were descendants of 
Ilobab, the brother-in-law of Moses. They had been 
commanded by their father Jonadab, “to drink no wine, 
to build no houses, nor sow seed, nor plant vineyards, 
nor have any; but all their days to dwell in tents.” For 
their obedience to this command, they were promised by 
Jeremiah that they should not be scattered and lost 
among the nations — (as very many other tribes have 
been) in these words: “ Jonadab, the son of Rechab, shall 
not want a man to stand before me for ever.” This 
tribe lived in the desert of Arabia, and is supposed to 
have embraced the Jewish religion. Neibuhr and Wolfe, 


346 Fropliecies. 

speak of them as still in existence, still living in tents 
— and practising some of the Mosaic rites. 

Here, you see, is one instance among many, of the 
truth of prophecy. But need we look farther than the 
actual condition of the Jewish nation at this day, so pre- 
cisely accordant with the declaration of the prophets? 

Moses, on the banks of the Jordan, before their en- 
trance into Canaan, reminded them of their repeated 
“ covenant with God, to keep his commandments, and 
his statutes, because he had taken them to be a peculiar 
people, and had made them high above all nations in 
praise, and in name, and in honour,” and most affecting- 
ly enumerated the various blessings which should fol- 
low their obedience. But if they did turn aside from 
their God, that then, the reverse of all these blessings 
should come to pass, and in the end, that they should 
u be rooted out of their land, and strangers should pos- 
sess it — that they should be scattered among all people 
upon the face of the earth — that among these they should 
find no ease, but should be only oppressed and crushed 
always, and that these plagues should be of long contin- 
uance.” (Dent. 28.) 

These terrible words of Moses, together with many 
others of the same import, were spoken three thousand 
years ago, and the same things were afterwards predic- 
ted by later prophets. Seven hundred years before the 
birth of our Saviour, Hosea said, “ the children of Israel 
shall abide many days without a king, and without a 
prince, and without a sacrifice.” Now here are prophe- 
cies that have been fulfilling for eighteen hundred years 
— and are daily fulfilling. The Israelites have been root- 
ed out of their own land, — they have been dispersed 
into all the nations — there is no inhabited place where 
they are not found, nor have they lived in “ ease” and 
honour any where. The very soul is sickened at the 
histories of their sufferings. Thousands and millions 
of these injured people have been destroyed by the cru- 
elty and rapacity of their rulers, so that had they not 
been most signally preserved, a standing miracle to the 
world, the very name of a Jew, would now be like that 
of Amalek “ blotted out from under heaven!” They 
have too. been many days without a king and without 


Prophecies . 347 

a sacrifice — every where subordinate, they have no gov- 
ernment of their own, nor can they have the full ex- 
ercise of their religion, whilst Jerusalem, the only place 
where their solemn feasts may be held, remains in the 
hands of their enemies. 

Fanny. The preservation of the Jews under circum- 
stances so unfavourable, would seem plainly to indicate 
some illustrious design, yet to be accomplished. 

Mother. No one who believes the words of Holy 
Writ, entertains any doubt on that subject. They them- 
selves are supported by the prospect of glorious days, 
to the stock of Abraham. Jeremiah, who lived in the 
decline of the Hebrew State, and whilst the divine judg- 
ments were suspended, consoles them in this encourag- 
ing language — “ Fear thou not, O Jacob my servant, 
saith the Lord: for I am with thee; for I will make a full 
end of all the nations whither I have driven thee: but I 
will not make a full end of thee, but correct thee in 
measure.” “ I will save thee from afar off, and thy seed 
from the land of their captivity; and Jacob shall return 
and be in rest and at ease, and none shall make him 
afraid.” By the evangelical prophet Isaiah, they have 
a multitude of most splendid promises. All the beauty 
and magnificence of nature are employed as emblemati- 
cal of their future peace and security. They have there- 
fore abundant reason to trust in him who has said— 
« For a small moment have I forsaken thee, but with 
great mercies will I gather thee. In a little wrath I hid 
my face from thee for a moment; but with everlasting 
kindness will I have mercy on thee, saith the Lord thy 
Redeemer.” “The sons also of them that afflicted thee 
shall come bending unto thee; and all they that despi- 
sed thee, shall bow themselves down at the soles of thy 
feet; and they shall call thee, the city of the Lord; the 
Zion of the Holy One of Israel.” “ I will make thee an 
eternal excellency, a joy of many generations” — “ And 
they shall dwell in the land that I have given unto Jacob 
my servant,- wherein your fathers have dwelt, and they 
shall dwell therein, even they and their children and 
their children’s children, for ever; and my servant Da- 
vid shall be their prince for ever.” 


348 


Prophecies. 

Catharine. What is meant by the promise that 
David should be their prince for ever? 

Mother. It is not to be supposed, that the name of 
David in this place is to be literally understood; that 
David, the son of Jesse, is to be raised from the dead to 
become again the prince of Israel. We must then seek 
an explanation in the figurative style of the prophetic 
writings; and your question introduces us easily to an- 
other branch of prophecy, and to that which was its 
chief object, the promise of the Messiah. 

The divine Mediator between God and man, the Lord 
Jesus Christ, was to proceed from the Hebrew nation, 
arid was first to preach his gospel to them. Hence it 
was proper that such an expectation should be kept up 
amongst them — and hence also it was proper, that 
amongst them, the prophets in succession should arise 
— for “to Him give all the prophets witness.*’ Before 
the calling of Abraham from the Gentiles, the Redeem- 
er had been revealed to Adam, and the patriarchs; but 
in language so obscure, that their conceptions of the ex- 
tent of the blessing were probably very imperfect. Ad- 
vancing in time, revelations become more lucid — the 
clouds disperse, and the “sun of righteousness,” in his 
nature, his person and his offices, is in their view. 

After the separation of Abraham, that patriarch was 
told that in his posterity all the nations of the earth 
should be blessed — thus intimating the. incarnate nature 
of the Messiah. If he descended from the human family, 
he must partake of human nature, whilst the vast ex- 
tent of the promised blessing would seem beyond the 
utmost powers of a mere mortal to bestow. In the pro- 
phetic discourse of Jacob, just before his death, he names 
his son Judah, as he, from whose tribe the blessing 
should descend. Balaam speaks in general terms, of the 
Star that should arise out of Jacob. David describes 
him as a man, afflicted, persecuted, and forsaken by his 
God — and again, as “ exalted to the right hand of the Om- 
nipotent,” “a priest forever, after the order of Mel- 
chisedek” — as the Son of the Most High, having the 
whole earth for a possession. Other particulars are suc- 
cessively disclosed. Bethlehem, is designated as the 
place of his birth, and the very year of his public ap- 


349 


Prophecies. 

pearance is pointed out. In the reign of Hezekiah, or 
about that period, Micah says — “ But thou, Bethlehem- 
Fphratah, though thou be little among the thousands of 
Judah, yet out of thee shall he come forth unto me that 
is to be Ruler in Israel; whose goings forth have been 
of old, from everlasting!” And during the captivity, the 
prophet Daniel declares, at the end of seventy weeks 
from the commission to Ezra to rebuild the temple, 
that is, according to the prophetic mode of computation, 
taking each day for a year — at the end of four hundred 
and ninety years,* the Messiah should come” — “ the 
Most Holy should be anointed,” “should be cut off, but 
not for himself.” And Haggai and Malachi the last of 
the prophets, encouraging the Jews to proceed with spir- 
it in rebuilding the temple, declare, “ The glory of this 
latter house shall be greater than of the former, saith 
the Lord of Hosts,” “ for the Lord whom they sought 
should suddenly come to his temple, even the messen- 
ger of the covenant!” 

Besides this series of historical revelation, innumera- 
ble arethe passages, which supported the hope of Israel. 
Sometimes they were literal; sometimes metaphorical. 
Of the former, is that splendid description by Isaiah, who 
for the number, and explicitness of his prophecies con- 
cerning the Messiah, has been called the evangelical 
prophet. — Speaking of the glory of his kingdom, he says, 
“the people that walketh in darkhess have seen a great 
light: they that dwell in the land of the shadow of death, 
ujion them hath the light shined.” “ For, unto us a child 
is born, unto us a son is given; and the government shall 
be upon his shoulders, and his name shall be called 
Wonderful, Counsellor, The mighty God, The everlast- 
ing Father, The Prince of Peace. Of the increase of 
his government and peace there shall be no end, upon 
the throne of David and upon his kingdom, to order it, 
and to establish it with judgment, and with justice, from 
henceforth even for ever.” 

The whole religious ritual of the Jews was a meta- 
phorical representation of the death and atonement of 

♦See Prideaux, part 1. Book 5. where it is shown that this prophecy 
was exactly fulfilled to the very year and month. 

g g 


350 Prophecies . 

Jesus Christ. Both the patriarchal and mosaicai dis- 
pensations were preparatory to that which he should in- 
troduce. Distinguished men were therefore raised up 
from time to time, to be types or representatives of him. 
David was one of these, and one of the most eminent. 
Hence the application of his name in the passage which 
occasioned your question, and in many others, to that 
august personage. 

Moses was another illustrious type of the Messiah. In 
his last address to the Israelites, he promised them a fu- 
ture prophet like unto himself, resembling him in many 
respects, but in one characteristic so remarkable, as at 
once to justify the application. “The Lord your God 
(said he) will raise up unto you a prophet like unto me — • 
according to all that thou desiredst of the Lord thy God 
in Horeb, in the day of the Assembly, saying, let me not 
hear again the voice of the Lord my God, neither let 
me see this great fire any more that I die not.” When 
the Israelites were brought into the immediate presence 
of the Deity to receive the written law, and the insup- 
portable emblems of his wrath shook the earth under 
their feet, and burst in tremendous lightnings from the 
mountain; overcome with terror they intreated, that they 
might not any more hear the voice of Omnipotence, but 
that a Mediator might interpose to declare all his will. 
Moses became that mediator, and thus he was the most 
illustrious type of that “ prophet who should be raised 
up like unto him.” 

In addition to these two classes of prophecy, or such 
as directly foretold a specified event, and such as spoke 
in symbols, in conformity to the genius of the oriental 
nations — there is yet a third, which are to be understood 
in what is called a double sense; that is, they relate pri- 
marily to one person, or event, and remotely to another; 
they are descriptive of both, but not so perfectly, as to 
admit of an exclusive application to either. 

, Catharine. Examples of these would assist our dis- 
cernment when we read for ourselves. 

Mother, in a vast variety of instances, the future 
peace of the Christian church, is prefigured in promises 
to the Jewish nation, under the titles of the house of 
Jacob— -Jerusalem—Zion — and the mountain of the 


Prophecies . 351 

House of the Lord, in allusion to the temple which stood 
on Mount Zion. Glorious days are promised to them 
when Israel and Judah, shall be collected from the four 
quarters of the globe, in such language as this: 

“ Lo! these shall come from afar 
“ And lo! these from the north and the west, 

“ And these from the land of Sinim. 

“ Sing aloud, O ye heavens; and rejoice, 0 earth; 
c< Ye mountains burst forth into song: 

“ For Jehovah hath comforted his people, 

“And will have compassion on his afflicted.”* 

Such superlative pictures of the final glory of Israel, 
can only be referred to that time when they, with all 
other nations, shall submit to the sceptre of the Re- 
deemer, and the Millennium of the Christian church 
shall embrace the whole earth. The splendid passages 
which foretel the great prosperity of the Jews after their 
deliverance from Babylon by the Persian prince, the 
destruction and complete subjugation of their enemies 
to the very people whom they had oppressed, were never 
fully realized. They are not yet made “an eternal ex- 
cellency;” “ a joy of many generations.” These predic- 
tions must therefore be referred, in analogy to the whole 
scheme of revelation, in a secondary sense to the glori- 
ous reign of the gospel; when both Jews and Gentiles 
shall be one church under Jesus Christ the deliverer — - 
when his disciples shall be released, both from the Mo- 
saic ritual, and from the guilt and bondage of sin. 
“ These two events” (says the elegant translator of Isai- 
ah) “ the prophet connects together, and hardly ever 
treats of the former, without throwing in some intima- 
tions of the latter. Nay, sometimes, he is so fully pos- 
sessed with the glories of the remoter kingdom under the - 
Messiah, that he seems almost to lose sight of the more 
immediate object of his mission.” 

Catharine. I do not know how the Jews under- 
stand the prophecies — of course it must be differently 
from our interpretation. 

Mother. With respect to all those which predict the 
calamities which should come upon their nation for its 

* See Lowth’s translation of Isaiab. Chap. 49. 


3 52 Prophecies. 

sins, they agree with us — and admit, that they are under 
them to this day. These having corresponded to the 
very letter of the predictions — they maintain, that the 
promises of pardon and recompense, when their punish- 
ment has come to an end — must be as literal. They re- 
ject the spiritual sense assigned to many of them by 
Christian commentators, and altogether the double 
sense, in which we believe some to have been spoken. 
The Messiah, so specially promised to their fathers, they 
believe will be a temporal Prince, who will bring them 
from all the nations where they are scattered, and sig- 
nally punish their oppressors — that he will rebuild their 
Temple, establish their nation in more glory than it 
knew under any former king, and that Peace, both 
perfect and universal, will then bless the earth. Now, 
say they, these things are all plainly foretold by the pro- 
phets — and since they did not come to pass, at the ad- 
vent of Jesus Christ— -he was not the promised Messiah. 
They confidently expect another who will verify to 
them the words of Isaiah, which we apply to the fu- 
ture state of the Christian church. 

“Thus saith the Lord Jehovah: 

Behold, I will lift up my hand to the nations: 

And to the people will I exalt my signal; 

And they shall bring thy sons in their bosom. 

And thy daughters shall be borne on their shoulders; 

And kings shall be thy foster-fathers. 

And their queens thy nursing mothers: 

With their faces to the earth they shall bow down un- 
to thee, 

And shall lick the dust of thy feet; 

And thou shalt know, that I am Jehovah, 

And that they who trust in him, shall not be ashamed.” 


JOB. 


Fanny. Mother, you have now finished the Old Tes- 
tament, without once mentioning the Book of Job. You 
have I believe named every other, — why did you omit 
that? 

Mother. The Book of Job was omitted because it is 
wholly unconnected with the history of which we have 
spoken. Job was not a Jew, nor does he appear to have 
known any thing of that people, but rather to have lived 
some ages before they became a nation. 

Fanny. Why then is his story inserted amongst the 
sacred writings, which are chiefly devoted to their affairs. 

Mother. By the sacred writings, we do not mean 
merely such books as were connected with the Jewish 
history, but all the inspired books which have come 
down to us; and considering the scrupulous care that 
has been most religiously devoted to their preservation, 
it may be presumed that we now possess all that did 
ever bear the sacred stamp. We have histories of the 
Jews by some profane authors, and frequent allusions to 
them by others. We read of “the Book of Jasher 
“ the book of Jddo the seer?* and “ the book of the wars . 
of the Lord” — these were historical, but probably not 
inspired, otherwise, they would not have been lost, as 
they now certainly are. But this sublime poem has been 
treasured up with the sacred rolls of the Jews from the 
earliest period of their written history, and is transmit- 
ted with them for our instruction. It has all the marks 
of divine inspiration; its views of the Deity are the most 
elevated, and its moral sentiments the most pure: we 
conclude then, that it was delivered to them by their 
revered legislator, from whom alone perhaps, they would 
have received a rule of faith and manners. 

Catharine. By whom was it written? 

Mother. That is a question which divides commen- 

Gg2 


354 Authenticity of the Book. 

tators. Some have assigned it to Moses, and some to Job 
himself. Some have supposed it to have been written by 
Elihu, one of the actors in the drama, whilst others have 
not scrupled to bring it down so late as the time of Ez- 
ra; but so various are the opinions on this uncertain sub- 
ject, that still others, and intermediate persons, between 
the first and the last named, are supported as the au- 
thors. 

No book of Scripture has been more severely scruti- 
nized than this. The reality of Job’s existence, the pe- 
riod, and the place in which he lived, as well as the pen 
to which we are indebted for this portion of his story — 
have been all made the subjects of very able discussion. 
The time and the design of its publication have also been 
examined. Some writers, more fanciful than wise, have 
imagined the whole book to be an allegory, or fable, 
agreeably to the eastern mode of giving lessons. Whilst 
others, with more reason, defend the literal truth of every 
circumstance related, admitting, however, that the dia- 
logue is ornamented by the florid language, without which 
a conversation could not have been reduced to measured 
numbers consistently with the elegance required in an 
epic poem. But all these disputed points are put to rest 
by the successful labours of commentators* all competent 
to the work. It is not necessary that I should rehearse 
all the arguments on either side, an abstract on each 
particular, will prepare you to read their works, and to 
study the sublime original. I shall only premise, that it 
is allowed on all hands to be a poem of the most lofty 
character, excepting the first two and the last chapters, 
which are plain narrative, and that it is replete with in- 
struction. 

Catharine. On what ground is the reality of his ex- 
istence questioned, when the patience of Job is proposed 
as an example by the apostle JamesPt 

Mother. Objections are made to the transactions 
related in the exordium. That the adversary of mankind 
should have appeared with the “ sons of God” before the 
throne of the Omnipotent and have obtained permission 
to bring a succession of calamities beyond the common 

* Gray, Magee, Peters, Horne, &c. f James, v. 11, 


■55 


• Authenticity of the book . 

lot of mortals, on a righteous man, say the objectors, ap 
pears fabulous, and the protraction of the patriarch’s days 
to the amount of a hundred and forty years after his trial, 
is inconsistent with the abridgment of man’s life after 
the flood, for that he lived after that catastrophe is evi- 
dent from the text. 

Now the experience of every age, in accordance with 
the words of inspiration, is sufficient proof that the pa- 
tience and resignation of the most pious, are often se- 
verely tried by affliction. That Satan may be the agent, 
is also clear. He tempted Eve in Paradise, and our Sa- 
viour in the wilderness — but in what manner he obtains 
his commission, or what takes place in the celestial re- 
gions respecting this awful arrangement, is amongst the 
secret things of God, which we are not permitted to 
know. If the fact is to be communicated to mortals, it 
must be done in some way compatible with human com- 
prehension. Hence, Satan is represented as appearing in 
the court of the Most High, and obtaining leave to try 
the faith of one, who was honoured with the appellation 
of “a perfect and upright man.” Another argument 
against the reality of the whole story is assumed, from 
its metaphorical style, in the debate between Job and his 
companions. In answer to this, it is not necessary to 
contend that every word is related as it was spoken, 
although much may be allowed to the known figurative 
style of Arabia, the country in which the scene is laid. 
If the sentiments are preserved, the dignified form into 
which the poem is cast, does not impugn the reality of 
the events. Besides, to the testimony of an apostle we 
have added that of a prophet, (Ezekiel, xiv. 14.) con- 
cerning the existence of such a man as Job. And with 
respect to the number of his years — they did not so far 
exceed that of other patriarchs (considering too that he 
was but young at the date of his trial) that we may not 
suppose him to have been favoured with an extraordinary 
length of life, as a reward of his pious fortitude, and a 
gracious compensation for his extraordinary sufferings. 

Job is called “the greatest of all the men of the East,” 
by the inspired historian. “ The whole region between 
Egypt and the Euphrates, was called the East, at first 
in respect to Egypt, and afterwards absolutely, and 


356 


Time of Job. 

without any relation to situation or circumstances.”* 
He dwelt in the land of Uz, which is said to be a dis- 
trict of Arabia, lying between Egypt and Philistia. Hav- 
ing discovered the place of Job’s residence, there is no 
difficulty in ascertaining the period at which he flourish- 
ed. The whfcle complexion of the book in question, bears 
the mark of high antiquity. He was the priest of his own 
family, according to patriarchal custom, and offered sa- 
crifices for his children and his friends; consequently, 
he lived before the institution of a regular priesthood by 
Moses, to which alone belonged this privilege after the 
promulgation of the law. He offered them at his own 
dwelling, whereas, the Levites, as you know, might sa- 
crifice only at the consecrated tabernacle. Had there 
been a law, the acknowledged piety of Job would have 
restrained him from transgressing it. His wealth is 
reckoned by his flocks — he had seven thousand sheep, 
and three thousand camels, besides an immense herd of 
cattle: he therefore led a pastoral life — the earliest oc- 
cupation of man. 

Our Bible chronology dates the trial of Job about 
twenty -nine years before the Exodus from Egypt. That 
there is no allusion to such a nation as the Israelites, or 
their peculiar system, to the miracles by which they 
were delivered from the cruel hand of Pharoah, or by 
which they were sustained forty years in a desert, is 
abundant evidence that he lived anterior to these won- 
derful events. Their number, and their notoriety, must 
have reached the ears of those who lived in the very 
neighbourhood where they occurred. Sodom, Gomorrah, 
and the other cities of the plain, lay still nearer to the 
land of Uz — all the people of Idumea must have known 
of their miraculous ruin, yet none of all these most re- 
markable transactions are mentioned in the conversation 
between Job and his companions — a conversation which, 
turning chiefly on the power of God, and the manner of 
his dealings with the children of men, afforded an oppor- 
tunity so favourable, that they must have been noticed 
had they taken place before that time. It is also observa- 
ble, that all these men, though coming from different 

* Horne’s Introduction to the Study of the Bible. 


3 57 


Time of Job, 

parts of Arabia, spoke the same language, the original 
Hebrew; from which it would appear, that they conversed 
together on this memorable occasion before it was cor- 
rupted into different dialects by the posterity of Abraham. 

It is well known that of all the various forms by which 
the true religion was debased, amongst the most ancient 
was the worship of the sun and moon; and to this alone 
is there any allusion in the book of Job. 

From these, and other arguments, the high antiquity of 
thisincoraparablebookis completely proved. Horne, a late 
writer of great erudition, collecting them all — concludes 
the time of Job to have been eight hundred and eighteen 
years after the deluge, and one hundred and eighty-four 
before the birth of Abraham, which would carry it back 
some ages beyond the date in our common Bibles. But 
it is a nicer point to determine by whom this interesting 
story was written. It may have been the work of Job 
himself, but the thirty-second chapter affords a strong 
presumption that Elihu was the author. Moses having 
found it during his long exile in Midian, might deliver 
it to his rebellious people in the desert, as a corrective 
of their unthankful temper, and an encouragement to 
submission, by the rewards that are there held out to 
quiet suffering. 

Catharine. It would then appear that this is the 
oldest book in the world, even more ancient than the 
Pentateuch. I should now be glad to have some account 
of the argument which is beyond my present compre- 
hension. I hope it will not be always so, but that I may 
hereafter obtain a better knowledge, both of this and 
every other part of sacred writ. 

Mother. 1 am only able to give you a general view 
of a composition so magnificent: although it contains in- 
struction the most obvious, it is yet veiled to the most 
illustrious scholars, by our imperfect knowledge of the 
eastern idioms, and by the transcendant nature of the 
subject. The God of nature is discovered in his works. 

\\r e se e we feel — we admire and adore! Much is given 

to exercise the intellectual faculties of man, but much 
more is exalted beyond his best attainments. Of his 
justice and his mercy we see the effects in his moral 
government, but we are often lost in conjecture when 


358 


Trials of Job. 

we attempt to scan the reason of his dispensations. 
These high matters were the chief subject of debate be- 
tween Job and his disputatious friends. Guided only by 
the light of nature and tradition, and destitute of the 
revelation with which we are favoured, although they 
often “spoke amiss,” it is yet surprising that they were 
in general so correct. 

Job was a man of great eminence, a prince perhaps, 
or a magistrate in the land of Uz. Endowed with wis- 
dom, wealth, and virtue, he was reverenced by every 
class of society. His children had grown to maturity, and 
misfortune had not violated his dwelling. Encompassed 
by all the blessings of domestic and social life, he seemed 
almost beyond its reach. But suddenly he is bereft of all! 
Neighbouring bands of roving Chaldeans overrun his 
fields — his flocks and herds are swept away, and the 
shepherds and ploughmen put to the sword! Scarcely 
had these disasters reached his ears, when the blow is 
repeated by another messenger. All his children, assem- 
bled at a feast in their elder brother’s house, are crushed 
to death in its fall, by a fierce whirlwind! Such a tide 
of accumulated evils, might well have burst the heart of 
a father, and a man! But in the midst of prosperity Job 
had prepared his heart for a reverse. Whilst his sons 
and daughters had gone from house to house at some 
festive season, the pious patriarch had “ risen early in 
the morning, and offered burnt offerings, according to the 
number of them all.” “It may be,” said he, “that my 
sons have sinned in a moment of intemperance, and 
blasphemed their Creator.” Thus he stood ready to 
submit to the divine will, in that beautiful ascription 
to his unquestioned sovereignty, which fell without a 
murmur from his lips. “ The Lord gave, and the Lord 
hath taken away — Blessed be the name of the Lord.” 
But this was not all — the saint was to be yet further 
proved. He is smitten with “ sore boils, from the sole 
of his foot to his crown!” His wife, who seems not to 
have borne affliction with the same placid temper, was 
astonished that he should yet confide in Jehovah — but 
he silenced her: “ What,” said he, “ shall we receive 
good at the hand of God, and not evil?” “ In all this,” 
adds the historian, “Job sinned not with his lips.” Hap- 


359 


His resignation. 

py would it be for you and me, who have the assured 
hope of rejoining our pious friends after death, could 
we give them up with the same obedient spirit. 

Fanny. Was he altogether without that consoling 
hope? 

Mother. By some it has been supposed that he was. 
By others, his belief in a future state of glory, through 
the intercession of a Redeemer, is supposed to be clearly 
marked in some sentences, which he afterwards uttered. 
Be this as it may, his subdued disposition is entitled to 
the highest praise. And in this happy state of mind, it 
is probable he would have remained had he been left to 
himself. But that serenity which the heavy hand of God 
had never moved, was disturbed by man, less merciful 
— and less just. Such unparalleled calamity was soon 
spread far and wide throughout Arabia, and three men, 
his particular friends, Bildad, Zophar, and Eliphaz, all 
men of rank in Idumea, came together to condole with 
him. They had heard of the loss of his immense pro- 
perty — the death of all his children — and of his own 
agonizing disease — but when they approached him, whom 
they had seen seated in the gate dispensing the law — 
the most honourable in all the land — “before whom the 
princes refrained talking, and the nobles held their peace 
— in whose presence the aged arose, and the young men 
shrunk away,” when they now saw him stretched upon 
the earth, a loathsome spectacle from which his own do- 
mestics turned away— amazement, grief, and horror, 
struck them dumb — they sate down by him on the ground, 
and for days and nights no one broke the solemn si- 
lence of unutterable wo! In this interval of meditation, 
the sympathy of pitying friendship gave way to the 
cooler dictates of erroneous reason. They were them- 
selves virtuous and had flourished in uninterrupted joy 
they were not overwhelmed by misery in every tor- 
turing shape like the wretched Job — piety in them had 
found a rich reward — whence then the uncommon weight 
of wo that had befallen him? Surely, they concluded, 
his religion was but a vain pretence, and the hypocrite 
was now exposed by the just judgment of a righteous Ru- 
ler. When, therefore, the sufferer at length broke out 
into a ‘passionate lamentation, even execrating the day 


360 


Jo&’s Comforters. 

he first beheld the light— -they advised him to confess 
his secret sins, and thus conciliate an offended God! 
Conscious of the integrity of a well-spent life he firmly 
pleads his innocence. This they refused to admit, his 
unsullied reputation notwithstanding. A dialogue then 
ensues, in which the comforters contend, that the wicked 
only are punished, whilst the upright are protected, and 
crowned with temporal blessings. “ Remember,” they 
say, “who ever perished, being innocent, or where were 
the righteous cut off? They that plough iniquity and 
sow wickedness reap the same.” They even cruelly in- 
timate, that his children had sinned, and were cut off 
for their transgressions. They magnify the divine at- 
tributes, they contend that God is just. “ Happy is the 
man,” says Eliphaz, “ whom God correcteth, therefore 
despise not thou the chastening of the Almighty.” He 
accuses Job, whose wisdom and benevolence had here- 
tofore supported others, of weakness in sinking under 
his own calamity. “ Behold, thou hast instructed many, 
and thou hast strengthened the feeble knees; but now it 
is come upon thee, and thou faintest.” So hard is it to 
judge of that which experience has not made us feel! Zo- 
phar reproves him for vindicating his own righteousness, 
against the justice of the Great Supreme. “God,” said 
he, “ exacteth less of thee than thine iniquity deserveth.” 
But the sufferer answers — “ To him that is afflicted, pity 
should be shown from his friends” — he desires only death 
— “even that it would please God to destroy him — to 
be hidden in the grave, where the wicked cease from 
troubling, and where the weary are at rest. Where the 
prisoners rest together, and hear not the voice of the op- 
pressor.” He confesses his own unworthiness and the 
absolute power of Jehovah, but inasmuch as he is nothing 
in His hands, he expostulates with Him on His excessive 
rigour — and complains that vice and virtue are not dis- 
tinguished in His administration. 

Zophar reproves him harshly for attempting to know 
the mind of the Omnipotent, and for vindicating him- 
self: again accuses him of unknown crimes, and beseeches 
him to repent. Exasperated,- at length, by the unfeeling 
acrimony of his accusers, while yet they lay no specific 
sin to his charge, Job ridicules their affected wisdom, a? 


Job’s defence. 


361 


if he were ignorant, who had been their teacher! — “ Mi- 
serable comforters,” cried he, “are ye all!** He patheti- 
cally laments his altered state, and entreats their com- 
passion. “ Have pity upon me — have pity upon me, O 
ye my friends! for the hand of God hath touched me!” 
But in vain he asks their pity, and in vain he contrasts 
his fallen state with the days when the light of God 
shined on his tabernacle. “ When the Almighty was yet 
with me, when my children were about me,” he cries, 
“ when the ear heard me then it blessed me, and when 
the eye saw me it gave witness to me. Because I de- 
livered the poor that cried, and the fatherless, and him 
that had none to help him — the blessing of him that was 
ready to perish came upon me, and I caused the widow’s 
heart to sing for joy: the cause which I knew not I 
searched out.” In vain he calls upon them to attest the 
active usefulness and integrity of his whole life, recount- 
ing, eloquently, his deeds of justice and of charity. In 
vain he contends, “ that the wicked are often prosperous 
all their days;” that “they are reserved to the day of 
destruction;” and confidently invokes the wrath of his 
Omniscient Judge, if he had gloried in his wealth, or had 
perverted his power or his possessions to the purposes 
of pride or oppression — or if he had been betrayed into 
idolatry, when he “ beheld the sun when it shined, or 
the moon walking in brightness;” and ardently desires 
that the Almighty would appear, and permit him to plead 
his cause in His presence! 

Argument and asseveration were alike lost on his 
hard-hearted accusers. Unmoved by the pathetic appeal 
of their suffering friend, and still persuaded that he had 
enjoyed an unmerited reputation, yet unable to name 
the turpitude they suspected, and disgusted that they 
could not drive nim to a voluntary confession of his 
guilt, they are at length silent. Elihu, then, who seems 
to have joined the company while they were engaged in 
conversation, — because he is not named in the begin- 
ning, — and who had not yet spoken, now arose; and, af- 
ter apologizing for his interference, because he “ was 
young and they were very old,” he declares that he had 
listened attentively to the debate, and had discovered 
that “ great men are not always wise, neither do the 
H H 


864 Elihu reproves his Comforters . 

aged always judge correctly,” evidently reproving the 
pretended friends for the severity with which they had 
irritated the virtuous patriarch. He then turns to Job, 
and tells him, that he had erred in justifying himself 
rather than God; that by affirming himself to be alto- 
gether perfect, he had arraigned the wisdom and the 
justice of the Sovereign; that virtue could not entitle a 
creature to exemption from calamity, because it could 
not profit the self-sufficient Creator; that the counsels 
of God are not to be developed by finite man, but his 
chastisements are to be received with humility; that the 
righteous and the prosperous are afflicted to remind them 
of their dependence on the Great Supreme. " If they 
obey and serve him,’' he adds, “ they shall spend their 
days in prosperity and their years in pleasure.” He 
speaks in glowing terms of the magnificence of the Cre- 
ator’s works, and admonishes Job to reverence the Deity. 

From the language of Elihu, he would seem to be 
the author of the whole narrative. In the introduction 
to his speech, he says — “ When / had waited,” (for they 
spake not, but stood still, and answered no more,) “ I 
said , I will answer my part, 1 will also show mine opi- 
nion;” thus speaking in the first person, whereas the 
other speakers are always quoted in the third. 

When Elihu had ceased speaking, then comes the 
most majestic part of the poem, a conclusion that cannot 
be surpassed in grandeur. “ The Lord answered Job out 
of a whirlwind.” This is mysterious language to us, nor 
do we pretend to know how the Invisilde Spirit spoke 
to man. A voice, probably, was heard in the whirlwind, 
and words were pronounced becoming a Deity to utter. 
Job is reproved for presuming to scan the moral govern- 
ment of God, the meanest of whose works he cannot 
understand. He is called upon to contemplate the 
works of creation, and see if he is able to imitate the 
least of them. “ Where wast thou,” (it is asked) 
“ when I laid the foundations of the earth?” — “ when the 
morning stars sang together, and all the sons of God 
shouted for joy — when the bars and the doors of the un- 
fathomable deep were set,” and the raging floods were 
restrained by the high command. — “ Hitherto shalt thou 
come, but no further, and here shall thy proud waves be 


Prosperity restored to Job. 363 

stayed.” He asks, if man can control the paths of light 
or darkness: can he direct the stars in their annual 
round, or set limits to their dominion? Thunders, and 
lightnings, and clouds, and rain, and hail, and ice, and 
snow, are all arrayed in grand succession, to show the 
astonished auditors their comparative impotence. De- 
scending from the firmamentthe august speaker continues 
to display his transcendant attributes in a few specimens, 
though but very few indeed, of animated matter — the 
eagle who mounts on high at His command — the peacock 
who proudly spreads his glittering plumes, and the young 
raven “who cries to God for food — the wild goat that 
leaps fearlessly from the craggy rock, and the lion who 
prowls the forest for his prey — the warlike horse, “whose 
neck is clothed with thunder,” and the stupendous 
whale, (Leviathan,) “before whom the mighty are afraid,” 
— All, all, are the work of His hands: — “who, then,” 
He asks, “is able to stand before me?” 

This appalling address produces the intended effect, 
— Job is humbled, and confesses, “ Behold, I am vile, 
what shall I answer thee? I will lay my hand upon my 
mouth.” “ I have heard of Thee by the hearing of the 
ear, but now mine eye seeth Thee — wherefore, I abhor 
myself, and repent in dust and ashes.” 

The three friends of the penitent Job are then told, 
“ye have not spoken of me the thing that is right, as my 
servant Job hath;” and they are commanded, to go to 
him, and offer up for themselves a burnt offering — and 
his prayer for them should be accepted. Job is after- 
wards restored to health, and his friends and relations 
visit him with presents and gratulations. Sons and daugh- 
ters again bless his dwelling — prosperity, even more af- 
fluent than he had enjoyed before his trial, is again be- 
stowed upon him, and a hundred and forty years being 
added to his life, he lived to instruct four succeeding 
generations, by the wisdom and the piety which expe- 
rience had added to his original endowments. 


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